GIFT  OF 

J.D.    Easter 


Sfc-rU*^*-*"    *?-?* 

*  s*) 


? 

£S3-^7  &S*~e- 

^-7  i 


Jr  ?    -  c  .^, 


.'•  !   . 


COMPENDIUM 


CHRISTIAN 


BY   JOHN   FREDERICK    OSTERWALD* 

ACELEBRATED  DIVINE  OF  SWITZERLAND, 


Newly  Tranflated  into  ENGLISH,  from  the  Original  LATIN, 


BY  THE  REV.  JOHN  M'MAINS, 


HERTFORD'.      //  / 

JPRINTED    BY   NATHANIEL    PATTSN.      M.DCC.LXXXVIU, 


. 


INTRODUCTION. 

TH  E  following  letter,  addrefled  to  a  Clergy 
man  of  character  in  the  country,  with  whom 
the  Author  of  this  Verfion  had  cultivated  a  friendly 
correfpondence  for  a  confiderable  time,  perhaps, 
may  not  be  improper  to  be  communicated  to  the 
public,  as  it  may  partly  ferve  to  fhew  his  intention 
in  falling  about  the  work,  and  partly  apologize  for 
whatever  inaccuracies  may  occur  to  the  judicious  and 
Jearncd  reader. 

REV.  SIR, 

HAVING  refided  for  fbme  time  in  the   coun- 
try,   without    bufinefs    of    any     importance,    I   at 
length  began   to   expoftulate   with   myfelf,    how.,  I 
might  employ  the  leifure  hours  on  my  hands,  fo   as 
to  accomplish  fome  valuable  end.     The   refult  of 
my   moft  ferious,   and    intenfe    reflections    on  this 
fubject,  is   the   exhibition  of  an  Englifh  verfion  of 
x    a  fmall,  but  very  comprehenfive    S^ftem  of  found 
x  Divinity.     The  Author  of  it  is  the  celebrated  Of- 
•vJ  terwald   of  Switzerland,    a  very    learned    Divine, 
and  moft  agreeable  Preacher.     This    Author,   with 
fe  character,  I  fuppofe,   you  are  well   acquaint 
ed,  together  with  all   his  performances,   have   been 
much  extolled,  and  applauded  wherever   they  ap- 


SUCH  a   defign  as  this,  I   think,  if  profecuted, 

and  with  a  tolerable  degree  of  accuracy   executed, 

A  2  might 


IV 


'INTRODUCTION. 


might  be  deemed  a  kind  office,-  both  by  the 
learned  and  unlearned.  It  might  be  of  ufc  to 
young  men  candidates  for  the  Miniftry,  if  any 
fuch  are  to  be  found,  who  have  not  attained  to 
a  thorough  knowledge  of  the  Latin  Language. 
Jn  particular,  it  might  improve  my  own  mind,  as 
it  tends  to  infpire  the  moft  elevated  conceptions 
of  Religion  and  Virtue.  Now  though  I  look  on 
fuch  an  undertaking  as  truely  laudible,  yet  a  certain 
felf- diffidence  intervenes,  which  docs  not  indeed 
proceed  fo  much  from  any  confcioufnefs  I  enter 
tain  of  my  ignorance  of  either  the  Author's  lan 
guage,  or  meaning,  but  rather  from  a  jealoufy  of 
my  not  being  fo  much  m after  of  Englim,  as 
might  enable  me  to  do  juftice  to  fo  glorious  an 
Author  ;  an  Author,  the  mbh'mity  of  whofe  fenti- 
ments,  merit  the  moft  rr.afterly  ftrckes  of  the  fineft 
pen,  put  into  the  hands  of,  the  moft  enlarged, 
and  refined  genius.  Being  thus  embarrafTed  by 
this  obfticle,  1  thought  proper,  Sir,  to  apply  unto 
you,  whofe  fituation  in  life  muft,  in  an  eminent 
degree,  render  you  acquainted  with  literature,  for 
your  candid  advice.  New,  in  order  that  you 
may  be  the  better  judge,  and  determine  in  this  cafe, 
I  have  fent  you  a  fpecimen  of  the  intended  tranf- 
lation,  with  the  original,  which  I  hope  you  will 
perufe,  and  compare  together,  and  after  perufal, 
and  comparison,  frankly  tell  your  mind.  If  your 
judgment  is  in  my  favour,  I  fhall  with  the  greater 
ardor  proceed,  if  otherwife,  I  mail  bear  matters, 
with  a  philofophical  patience,  I  had  almoft  faid  a 
itoical  ::pathy. 


INTRODUCTION.  v 

BEING  encouraged  by  the  Gentleman  alluded  to, 
the  Editor  proceeded,  and  thinks  that  he  cannot 
afford  the  world  a  better  character  of  both  the  Au 
thor  and  original  work,  than  what  was  drawn  by 
Mr.  Robert  Foulis,  Printer  for  the  Academy  of 
Glafgow,  in  the  year,  One  thoufand,  feven  hundred 
and  thirty-nine.  Which  I  have  tranflated,  and  is 
gs  follows, 


To 


[     vi     ] 


To  the  Benevolent  READER,  the   Bookfeller 
wifheth  all  Health. 


AT  length  I  deliver  to  you,  defcribed  with  my 
own  types,  John  Frederick  Ofterwald,  an 
incomparable  Divine  and  Preacher,  and  a  very  ven 
erable  Deacon  of  the  Church  of  Neucomium,  his 
Compendium  of  Chriftian  Theology.  This  fmall 
volume,  if  you  only  regard  its  fize,  will  appear 
to  be  of  little  value,  but  after  looking  into  its 
contents,  will  be  deemed  greater  than  any  price. 
It  is  a  notorious  fact,  that  for  the  moft  part,  fuch 
compends  of  fciences  as  have  been  made  public  to 
the  world ,  have  not  been  attended  with  that  de 
gree  of  fuccefs  which  might  be  wifhed  for,  which 
can  be  attributed  to  no  other  caufe,  but  that  their 
authors  frequent  weighing  the  moment  of  things  in 
unjuft  balances,  without  a  difcriminating  judgment, 
omitting  matters  of  the  greateft  moment,  dwell 
upon  the  furface  and  inutilities  ;  and  thus,  inftead 
of  ccrnpends,  rather  obtrude  upon  their  difciples, 
the  lofs  of  leifure  and  time.  The  cafe  here  is 
quite  the  reverfe,  where  this  very  great  man  of 
the  moft  penetrating  judgment,  propounds  the 
capital  topics  of  univerfal  Theology,  with  that 
perfpicuity,  that  force  of  argumentation,  that  fim- 
plicity,  and  which  is  the  principal  recommendation, 
of  a  Divine,  that  defire  of  promoting  peace,  that 
I  muft  ingenioufly  aflert,  no  book  equal  to  it,  hath 
hitherto  been  extant,  and  would  not  fcruple  to  ap 
ply 


I      vii      j 

ply  to  it  that  Epithet  of  the  Jews  concerning  the 
Sacred  Writings  themfelves,  viz.  that  it  contains 
the  moft  momentous  doclrines,  every  where  pend 
ing  on  pregnant  expreffions.  Nor,  certainly,' 
Reader,  is  there  any  caufe  why  you  ftiould  enter 
tain  the  fmalleft  doubtfulnefs  concerning  thefe 
aflertions,  or  imagine  that  they  proceed  from  any 
fordid  views  of  making  gain.  For,  long  fince, 
hath  the  illuftrious  Ofterwald,  by  other  writings 
which  he  has  publifhed,  of  the  greateft  utility  to 
the  Chriftian  world,  proved,  that  only  things  of 
fuch  importance  could  proceed  from  him,  being 
born  for  the  good  of  the  Church.  The  greateft 
Divines  have  acknowledged  the  fignal  weight,  and 
moment  of  his  writing,  who,  during  the  fpace  of 
thirty  years  fince,  have  judged  it  advantageous, 
nay  even  neceflary,  both  in  their  private  and  pub 
lic  fchools,  to  inftill  into  their  auditors,  the  pure 
and  facred  ftreams  of  falutary  doclrine,  Ofterwald 
being  their  guide.  In  a  word,  the  judgment 
formed  by  all,  concerning  this  Compendium,  who 
have  ever  been  acquainted  with  it,  appears  even 
from  this,  that  there  was  not  one  fingle  perfon 
among  them,  who,  feeing  that  at  that  time  the 
precious  treafure  could  not  be  otherwife  obtained, 
did  not  tranfcribe  it  with  his  own  hand,  or  take 
care  that  it  mould  be  done  for  him,  all  being  of 
opinion,  that  neither  pains  nor  coft  mould  be  fpar- 
ed  in  the  acquiiition.  It  had  indeed  been  long 
fince  defired,  that  either  the  celebrated  Author 
himfelf  had  been  the  Editor,  or  that  he  had  given 
permiffion  to  others  to  be  fo,  but  previoufly,  ap 
plications  of  fuch  fort  have  been  fruitlefs.  Now 

at 


[     viii     ] 

at  length  having  obtained  leave  from  the  Ventfr^ 
ble  old  rmn  himfelf,  to  be  the  publisher,  this  I 
have  certainly  done  with  the  greatest  care  and  at 
tention,  in  order  that  I  might  deliver  it  unto  you, 
Reader,  as  correfl  as  poffible,  and  free  from  the 
trrors  of  trinfcribers.  The  principal  paflages  in 
Sacred  Scriptures,  which  are  only  cited,  I  have 
every  where  fet  down  in  full.  Therefore,  friendly 
Reader,  with  gladnefs  of  heart  enjoy  this  gift,  and 
let  your  fervent  prayers  be  united  with  mine  to 
Almighty  God,  that  he  may  keep  its  venerable  Au 
thor  in  fafety  until  he  arrives  at  the  age  of  Neftor  : 
moreover,  that  he  may  abundantly  fupply  him  with 
ftrength,  to  edify  the  Church  of  Chrift,  not  only  as 
a  preacher,  but  likewife  by  the  addition  of  various 
writings,  with  which  we  are  well  affured  his  defks 
are  replete.  Farewell. 


SUB- 


A. 

REVEREND  Timothy  Allen,  Chefterfield, 
Maflachufetts, 

Dr.  John  Averit,  Afhford,  Connecticut,  7  books, 
Capt.  Oliver  Allen,  Shatefbury,  MaiTachufetts, 
Mr.  Thomas  Allen,  bookfeller,  N.  York,  7  books, 

Alizer  Andrews,  merchant,  Southington,  Con 
necticut, 

Saul  Alvord,  Bolton,  do. 

Mofes   Allen,  Enfield,  do. 

Charles  Andrews,  jun.  Gloftenbury,    do. 

David  Auftin,  Winchefter,  2  books,  do. 

Levi  Andrews,  jun.  Berlin,  do. 

Amos  Avery,  Hartford,  do. 

David  Auftin,  Winchefter,  do. 

Jofiah  Alfred,  Granby,       Maffachufetts, 

Eliiha  Adkins,  Granville,  do. 

Benjamin  Atwell,  jun.  Montville,  Connecticut, 

Chriftian  A.  Zabrifkey,  New- York, 

B. 

Rev.  Benjamin  Boardman,  Hartford,   Connecticut, 
Rev.  Benjamin  Bell,  Amefoury,  Maflachufetts, 
Rev.  John  BafTett,  New- York, 

B 


x  SUBSCRIBERS     NAMES. 

Rev.  Samuel  Buel  Eaft  Hampton,  Long  Ifland, 
Rev.  Noah  Benedict,  Litchfield  county,  Connecticut 
Rev.  Daniel  Brinfmade,         do. 
Rev.  Aaron  JordonBooge,  Granville,  Maffachufetts 
Rev.  Thomas  Brockway,  Lebanon,  Connecticut, 
Col.  Jacob  Bates,  Granville,  Maffachufetts, 
Ezra  Branard,  Efq.  Haddam,  Connecticut, 
Jofeph  Byington,  Efq,   Briftol,         do. 
William  Billings,  Efq.  Conway,  Maffachufetts, 
Capt.  Caleb  Boothe,  Eaft  Windfor,  Connecticut, 
Capt.  Lawrence  Buckminfter,  Framingham,  Maf- 

fachufetts, 

Thomas  Beebe,  Eaft  Haddam,  Connecticut, 
Caleb  Bull,  jun.  merchant  Hartford,  do. 
Jofeph  Balch,  Becket,  Maflachufetts,  7  books, 
Daniel  Burnap,  Eaft  Windfor,  Connecticut, 
Abner  Burnap,  Coventry,  do. 

Samuel  Burr,  merchant,  Hartford,  do. 
Benjamin  Brown,  Eaft  Hartford,  da. 
John  Bradley,  Wethersfield,  do* 

Thomas  Barber,   Windfor,  do. 

Titus  Burr,  Wintonbury,  do. 

Eliphalet  Bartlet,  Newtown,  New  Hampmire, 
Ebcnezer  Bofworth,  Afhford,  Connecticut, 
John  Babcock,  Coventry,  do. 

Flatt  Buffet,  Student  of  Clinton  Academy* 

Long  Ifland, 

William  Battle,  Torrington,  Connecticut, 
Jofeph  Eiffel,  Lebanon,  do. 

Ifaac  Biffel,  Suffield,  do. 

Bbenezer  Burr,  Norfolk,   2  books,     do. 
David  Belamy,  merchant,  Bethlim,     do. 
David  Burt,  Northampton,  Maffachufetts, 
David  Brown,  Lyden,  do. 

Lieut.  David  Billings,  Hatfield,  do. 


SUBSCRIBERS     NAMES.  xi 

Mr..  Lovel  Bullock,  Guilford,  Vermont,  7  books, 
John  Bullard,  Wefthampton,  Maflachufetts, 
William   Butler,  Printer,   Northampton, 

7  books,  do. 

Judah  Barns,   Briftol,  Connecticut, 
Elifha  Billings,  Conway,  Maflachufetts, 
Joel  Baker,  do.  do. 

PubliusV.Booge,  A.  B.Farmington,  Connecticut 
Enos  Blifs,  A.  B.Longmeadow,  Maflachufetts, 
Afa  Baker,  Colchefter,    Connecticut, 
Truman  Boftick,  New  Milford,     do. 
David  Blifs,  Hartford,  do. 

Samuel  Beckwith,  do.  do. 


Rev.  George  Colton,  Bolton,  Connecticut, 
Rev.  Rozel  Cook,  Montville,  Maffochufetts, 
Col.  Samuel  Canfield,  Durham,  Connecticut, 
Mr.  Samuel  Cambell,  bookfeller,  N.  York,  28  books 
Afahel  Clark,  Efq.  Lebanon,  Connecticut, 
Richard  Carry,  Efq.  Charlefron,Mafrachufetts, 
Elnathan  Camp,  Efq.  Durham,  Connecticut, 
Dr.  John  Clarke,  Windham,  do. 

Dr.  Policarpus     Cumman,     Barnardfton,    MafTa- 

chufetts,   7  books, 

Dr.  Ebenezer  Childs,  Shelburn,  Vermont, 
Dr.  Samuel  Church,  Sunderland,  MarTachufetts, 
Capt.  James   Chamberlain,   Eaft   Windfor,   Con 

necticut, 

Lieut.  Simon  Cooley,  Sunderland,  MafTachufetts^ 
Lieut.  Abner  Cooley,  Dearfield,  do. 

Lieut.  John  Cowles  jun.   Belchertown,     do. 
Lieut.  Daniel  Clapp,  Montague,  do. 

Enfign  Martin  Cooley,  Sunderland,         do 


xii  SUBSCRIBERS     NAMES. 

Mr.  Ebenezer  Calkins,  Lebanon,  Connecticut, 
Jacob  Catlin,  A.M.  MarlboroughMaffachufetts 
Aaron  Church,  A.  M.  Hartland,  Connecticut, 
Jeremiah  Clark,  Hampton,  MaiTachufetts, 
Amos  Clark,  do. 

Stephen  Chubbjun.  New  Hartford,  Connecticut 
Jofeph  E.  Camp,  Bethlem,  do. 

Aaron  Curtis,  Granville,  MaiTachufetts,  2  books, 
David  Cunningham,  Cumington,  Vermont, 
Jofeph  Childs,  Lyden,  do. 

JohnClarkejGreenfield^larTachufettSj^books 
Ifrael  Clarke,  Sunderland,        do. 
Rennah  Cooley,  do. 

Lemuel  Clarke,  do. 

Benjamin  Cook,  Loudon,         do. 
Francis  Childs,  New- York, 
Nehemiah  B.  Cook,  Student  Clinton  Academy 

E  aft -Hampton,  Long  Ifland, 
Aaron  Chapin,  Hartford,  Connecticut, 
George  Clarke,  Farmington,          do. 
Afel  Cooley,  New  Canaan,  do. 

D. 

Dr.  Benjamin  Dyer,  Windham,  Connecticut, 

Benjamin  Dibble,  Granby,  MaiTachufetts, 

Seth  Dwight,  Williamfburg,  do. 

Elifha  Dickinfon,  Hadley,  do. 

Mifs  Rebecca  Dickinfon  Hatfield,  do. 

Lemuel  Delano,  Sunderland,  do. 

Edward  Dimock,  Mansiield,  Connecticut, 

Philip  Davis,  Mansfield,  do. 

Thomas  Danforth,  Wethersfield,       do. 

Jofeph  Dwight,  Somers,  do. 

Lathrop  Davis,  Lebanon,  do. 

Joel  Day,  Springfield,  Maflachufetts, 


SUBSCRIBERS     NAMES. 

Mr.  Jofeph  Dimock,  Mansfield,  Connecticut, 
Jonathan  Dexter,          do.  do. 

E. 

Dr.  Mofes  Eaton,  Charlemont,  Maffachufetts, 
Reuben  Eno,  Simfbury,  Connecticut, 
Mofes  Enfign,  Eaft  Hartford,       do. 
Jocob  Elmer,  Eaft  Windfor,         do. 


Dr.  Samuel  Flagg,  Eaft  Hartford,  Connecticut, 
Dr.  Jonathan,  Fuller,  Mansfield,  do. 

Capt.  Elijah  Field,  Sunderland,  Maflachufetts, 
Capt.  Richard  Fletcher,  Mansfield,  Connecticut, 
Mifs.   Abigail  Fuller,  Hampton,  Maflachufetts, 
Thomas  Farnham,      do.  do. 

Abial  Fellaws,  Canaan,  Connecticut, 
Levi  Frifbee,  Briitol,  do. 

Frederick  Freeman,  Mansfield,      do. 
Hezekiah  Fitch,  .Wallingford,        do. 
Nathaniel  Fitz,  EfTex  County,  Mafiachufetts, 
Bela  Froft,  Warterbury,  Connecticut, 
Ebenezer  Faxon,   Hartford,  do. 

Skiff  Freeman,  Mansfield,  do. 

G. 

Rev.  ElizerGoodrich,  D.  D.  Durham,  Connecticut, 
Rev.  Alexander  Gillet,  Farmingbury,       do. 
Col.  Ebenezer  Gray,  Windham,  do. 

Mofes  Gun,  Efq.  Montague,  Mafiachufetts, 
Nathaniel    Gaylord,   A.  M.  Hartland,  Con 
necticut, 
Jonathan  Gurley,  Mansfield,  do. 


xi¥         SUBSCRIBERS     NAMES. 

Mr.  Luther  Granger,  South  Hadley,MarTachufetts. 
Eleazer  Gaylord,  Briftol,  Connecticut, 
Mofes  Green,  jun.  Montague,  Maflachufetts, 
Colton  Graves,   Sunderland,  do. 

Rufus  Graves,  Student   Dartmouth  College, 
Noah  Grant,  Coventry,  Connecticut, 
Thomas  Greenleaf,  Printer,  New- York,  7  books 
Truman  Graham,  Simfbury,  Connecticut, 
Tames  Goodwin,  Hartford,  do. 

David  Gleafon,   Farmington,  do. 

Eraftus  Grander,  SufBeld,  do. 

Shubel  Grifwold,  Eaft  Hartford,        do. 

H. 

\ 

Rev.  David  Higgins,  Lyme,  Connecticut, 
Noadiah  Hooker,  Efq.  Farmington,         do, 
Benjamin  Henfhaw,  Efq.  New  Hartford,  do. 
Benjamin  Huntington,  Efq.  Norwich,     do. 
Abel  Hine,  Efq.  Litchfield  County, 
Dr.  Daniel  Huntington,  Bethlim,  Connecticut, 
Dr.  Mofes  Hayden, 'Cornway,  do. 

Dr.  Nehemiah  How,  Afhford,  do, 

Capt.  Silas  Hartfhorn,  Franklin,  do. 

Capt.  Jacob  Hovey,  Mansfield,  do. 

Capt.  Jofeph  Hill,  Lebanon,  do. 

Capt.  James  Harper,  Eaft  Windfor,  do. 
Capt.  James  Hillyer,  jun.  Granby,  do. 
Capt.  John  Hale,  Coventry,  do. 

Mr.  Robert  Hodge,  bookfeller,  New- York,  7  books, 

Frederick  Halfey,  Student  of  Clinton  Acade 
my,  Eaft  Hampton,  Long  Ifland, 

Eliphaz  Hibbard,  Mansfield,  Connecticut, 

James  Lord  Houfton,  Windham,      do. 

Thomas  Hilldrup,  Hartford,  do? 


SUBSCRIBERS    NAMES.  x< 

Mr.  Benjamin  Howard,  Bolton,  do. 

Amos  Hosford,  Berlin,  do. 

Alexander  Houfc,  Lebanon,  do. 

Timothy  Houlton,  Ellington,  do. 

Jofhua  Hall,  New-London,  do. 

John  Hamilton,          do.  do. 

John  Hubbard,  Sandersfield,  MarTachufetts* 
Jofeph  Hutchins,  Northampton,  do. 

Samuel  Hitchcock,  N.  One,  7  books,  do. 
Richard  Hale,  jun.   Coventry,  Connecticut, 
Enoch  Hovey,  Mansfield,  do. 

Elima  Hewit,  Lenox,  Maflachufett's, 
Stephen  Hatch,  Monfon,  do. 

Enoch  Hoyt,  Salifbury,  Connecticut, 
Adam  Hamilton,  Weftfield,  MaffachufettSj 

I. 

Enfign  Enos  Ives,  Briftol,  Connecticut, 

Jonathan  Jennings,  Windham,  do. 

William  Jerom,  jun.   Briftol,  do. 

Benjamin  Jerom,  do.  do. 

Amos  Ives,  do.  do. 

David  II.  Jewett,   Montville,  do. 

Connecticut, 

Enoch  Jackman,  Sali(bury,  do. 

Jonathan  Janes,  Hartford,  do. 

James  Johnflon,  Canaan,  do, 

K. 

Ephriam  Kingfbury,  Efq.  Coventry,  Connecticut, 
Capt.  John  Kent,  Suffiela,  do. 

Jofeph  Kirby,  Middletown,  do. 

Samuel  Knox,  Blanford,  Mafn^chufetts, 
Stephen  Knoufton,  Chatham,  Connecticut, 


xvi          SUBSCRIBERS    NAMES. 

Mr.   George  Keeney,  Mansfield,  Connecticut, 
William  Kingfbury,  Coventry,  do. 

Seth  King,  jun.  Suffield,  .       do. 

L. 

Rev.  Samuel  Lockwood,  Coventry,  do. 

Rev.  Eliphalet  Lyman,  Woodftock,  do. 

Rev.  Walter  Lyon,  Pomphret,  do. 

Lynde  Lord,  Efq.  Litchfield,  do. 

Hezekiah  Lane,  Efq.  Killingfworth,  do. 

Major  Noadiah  Leonard,  Sunderland,  MafTachufetts 

Timothy  Lawrance,  Bofton,  do. 

Capt.  James  Lee,  Briftol,   Connecticut, 
Mr.  Samuel  Loudon,  bookfeller  and  printer,  New- 
York,   7  books, 

David  Lyman,  Eaft  Hampton,  Maflachufetts, 
7  books, 

Rufus  Lathrop,  Norwich,  Connecticut, 

Timothy  Larrabe,  Windham,         do. 

Samuel  Lucas,  merchant,  Sandersfield,    Maf- 
fachufetts, 

Jonas  Lawrence,  Canaan,  Connecticut, 

Samuel,  Lawrence,  Hartford,         do. 

John  Leffingwell,  Lenox,  Maflachufetts, 

Caleb  Lyman,  Hadley,  do. 

Calvin  Laydel,   Amfield,  do. 

Timothy  Lyman,  Gofhen,  Connecticut, 

M. 

Rev.  John  Murray,  Newbury  Port, 
Rev.  Noah  Merwin,  Mansfield,  Connecticut, 
Col.  Samuel  Mott,  Prefton,  do. 

Dr.   Samuel  Marther,  Lyme,  do. 

Dr.  Jofeph  Mirter,  Wilbraham,  Maflachufetts, 


SUBSCRIBERS     NAMES.          xvii 

Dr.  Marcus  Marble,   Springfield,  Maflachufetts, 
John  Miller,  Eaft  Hampton,  Long  Ifland, 
Afa     Moulton,     Mansfield,     Connecticut, 
Elijah  Manrofe,  Briftol,  do. 

Elikim  Marmell,  jun.  Windfor,  do. 

David  Manwarrin?,  jun.  New- London,     do. 
Aaron  Mofes,  Sim  (bury,  do. 

Jofeph  Mills,  Norfolk,  do. 

Lucian  Morgin,  Hadley,  MafTachufetts, 
Simeon  Mitchelj  Wafhington,  Connecticut, 
Ifaac  Maltby,  Northampton,  Maflachufetts, 
Mofes  Montague,  Norwich,  Connecticut, 
Malachi  Maynard,  Conway,  Maflachufetts, 
Joel  Moody,  Amherft,     7  books,  do. 
Ebenezer  Montague,  Sunderland,   do. 
Jonathan  A.  Miller,  Hartford,  Connecticut,, 
Godfrey  Malbronr  Coventry,  do. 

Clark  M'Mafter,  Palmer,  Ma(Tachufetts, 
Phillip  Morril,  Salisbury,  Connecticut, 
John  Mycall,   Printer,  Newbury  Port, 
Afa  Moore,  Windfcr,  Connecticut, 
James  Merrit,  Berkhamfted,      do. 
Azariah,  Mather,  Windfor.       do. 
N. 

Rev.  Samuel  Newell,  Briftol,  do. 

Lieut.  Jonathan  Norton,  Loudon,      do. 

En/ign  David  Newell,  Briftol,  do. 

Samuel  Norton,  Sandiersfield,  MaiTachufetts, 
Levi  Norton,  Wincheller,  Connecticut, 
Elifna  Niles,  Chatham,  do. 

Mofes  Niles,  Windfor,  do. 

Mofes  Niles, jun.     do.  do. 

Daniel  Nevins,  Norwich.  do. 

O. 

Nathaniel  Otis,  Montville,  Connefticut, 

Benjamin,  Oulds,  jun.  Maiiborough,     do. 

C 


xviii         SUBSCRIBERS    NAMES, 

P. 

Rev.  Nehemiah  Predden,  Enfield,  Connecticut,* 
Rev.   Elijah  Parfons,  Eaft  Haddam,          do. 

Necolus  Pike,  Efq.  Newbury  Port, 

Zebulon  Peck,  jun.  Efq.  Briftol,  Connecticut, 
Dr.  Cardee  Parker,  Coventry,  do. 

Dr.  Jofeph  Parker,  Hebron,  do. 

William  Payne,  Preceptor  of  Clinton  Academy 
Long  Ifland, 

Jabez  Peck,  do. 

Allen  Pratt,  Pridgewater,  Maflachufetts, 
'  David  Perrin,  Woodftock,  Connecticut, 

Lemuel  Parfons,  Chatham,  do. 

Juftice  Parfons,  Gofhen,  7  books,   do. 

Aaron  Parfons,  Eafthampton,  Maflaehufetts,- 

Milliam  Pomeroy,  Southampton-,  do. 

Benjamin  Parker,  Whately,  do. 

Samuel  Palmer,  Montville,  Connecticut, 

Timothy  Parker,  Coventry,          do. 

Elias  Page,  do.  do. 

Eleazer -Payne,  Eaft  Windfor,     do. 
Mifs  Lucy  Phelps,  Suffield,  do. 

Nathaniel  Pomeroy,  do.  do. 

Timothy  Palmer,       do.  do. 

Elijah  Parker,  Mansfield,  do. 

Elizer  Pomeroy,  Coventry.          do. 

R. 

Col.  Timothy  Robmfon,  Granville,  Maftachufetts, 
Elijah  Rockwell,  Efq.  Colebrook,  Connecticut, 
Capt.  Amos  Richardfon,  Coventry,  do. 

Arnmi  R.  Robinfon,  A.  M.  Hartland,  do. 

George  Raymon,  Montville,  do. 

Sylvanus  Raymond,     do.  do. 

Valentine  Rathbun,  Stonington,  do. 

Charles  Reed  Chefterfield,  MafTachufetfs, 


SUBSCRIBERS     NAMES.  *ix 

Mr.  David  Rider,  Barnardfton,  Mafiachufetts, 
Jefee  Reed,  Charlemcnt,  do. 

Luther  Reed,         do.  do. 

Ebenezer  Ruft,  Southampton,       do. 
Nathaniel  Rice,  Sunderland,  do. 

Juftis  Richardfon,  Coventry,  Connecticut, 
'•Stephen  Ruflel,  Hartford,  do. 

Amafa  Rockwell,  Eaft  Windfor,       do. 
Amariah  Rockwell,  Coventry,  do. 

Daniel  Rockwell,  Eaft  Windfor.        do. 
S. 

Rev.  Richard  S.  Stoors,  Longmeadow   Mafiachu- 

fetts,  7  books, 

Rev.  Samuel  Stebbins,  Simfbury,  Connecticut, 
Rev.  Jofiah  Shermon,  Gofhen,  do. 

Rev.  Preferved  Smith,  Rowe,  do. 

Rev.  Jofeph  Strong,  "Williamfburg,  Maffachufetts, 
William  Stone,  Candidate  Guilford,  Connecticut, 
Edmund   Sawyer,  Efq,    Newbery,    MafTachufetts, 

7  books, 

Dr.    James    Steele,  Ellington,    Connecticut, 
Capt.  Samuel  Seffions,     do.  do. 

Capt.  Thomas  Stocking,  Afhfield,  do. 

Mr.  Elima  Strong,  Windfor,  *  do. 

David  Smith,  jun.  North  Bolton;  do. 

Jonathan  Steele,  Hartford,  do. 

Amazi  Stanley,  Berlin,  do. 

Seth  Stanley,         do.  do. 

Reuben  Skinner,  Bolton,  do. 

Thomas  Spencer,  Eaft  Hartford,  do. 

Marfhfield  Steele,  Student  Yale  College,  do. 

Thomas  Stoors,  Mansfield,  do. 

Eleazer  Stoors,  A.  M.   Sandersfield,   MafTa- 
chufetts, 

Jofiah  Stillman,  do.          do. 


*x  SUBSCRIBERS     NAMES. 

Mr.    Charles     Swift,     Lebanon,     Connecticut, 
Jofiah  Smith,  jun.  New  London,  2  books,  do. 
Nathan  Sfpelman,  Sandersfield,  Maffachufetts, 
Jofiah  Stiphens,  Claremont,  do. 

S.imuel  Soulmayd,  Wartertown,  Connecticut, 
Jofiah  Starr,  Litchfield,  County,  do. 

Midad  Strong,  Northampton,    MafTachufeTts, 
John  Strong,  Wefthampton,          do.  7  books, 
Thomas  Sanderfon,  Whately,        do. 
Nathaniel  Smith,  Sunderland,        do. 
Abraham  Sanderfon,     do.  do. 

Azra  Smith,  Chatham,  Connecticut, 
Caleb  Stanley,  Coventry,  do. 

Recompence  Sherril  Eaft    Hampton    Long- 

Ifland, 

David  Sears,  Lenox,  MafTachufetts, 
Jacob  Sargeant,  Springfield.      do. 

T. 

Rev.  David  Tappan,  Newbury,  MafTachufetts, 

John  Taylor,  Candidate,  Coventry  Connecticut 
Samuel  Taylor,  Efq.   Buckland,  do. 

Samuel  Thomfon,  Efq.  Mansfield,  do. 

Hezekiah  Thomfon,  Efq.  Woodbury,     do. 

Capt.  Ifaac  Tomlinfon,  do.  do. 

Capt.  Shadrack  Terrey,  Enfield,  do. 

Benjamin,  Thacher,  Lebanon,  do. 

Mr.   Ifaiah   Thomas,    Printer,   Worcefter,  Mafla- 

chufetts,  40  books, 

Ifaac  Tuby,  New-London,  Connecticut, 
"William  Thomas,  Watertown,  do. 

Nathaniel  Taylor,  New  Milford,         do. 
Benjamin Tappin,  Northampton,  Maflachufetts 
Timothy  Terrey,  Ourfield,  do. 

Stephen  Turner,  Coventry,  Connecticut, 
Jofeph  Taicott,  jun.  do.  do. 


SUBSCRIBERS    NAMES.  xxi 

Mr.  Jolhua  Thomas,  Springfield,  Mafliichufetts, 

2  books, 
Lieut.  Gad  Taylor,  SurHeld,  Connecticut, 

Jofhua  Thayer,  Williamlburg,  Maflachufetts, 

2  books. 

U. 

Capt.  Afa  Upfon,  Briftol,  Connecticut, 
Thomas  Upfon,  Southington,  do. 
Timothy  Upfon,  do.  do. 

Saul  Upfon,  Briftol,  do. 

Oliver  Utley,  Mansfield.          do. 

V. 

Rev.  Jofeph  Vail,  Eaft  Haddam,  Connecticut, 
George  Vail,  Gloftenbury.  do, 

W. 

Rev.  Jofeph  Willard,  Wilbraham,  Maflachufetts, 
Rev.  Aaron,  Walworth,  Bridge  Hampton,   Long 

Ifland, 

Rev.  Nathan  Woodhull,  Huntington,  do. 

Rev.  Stepen  White,  Windham,  Connecticut, 
Rev.  Rufus  Wells,  Whately,  Maflachufetts, 
Rev.  Mofes  C.  Welch,  Mansfield,  Connecticut, 
JefTe  Williams,  Efq.  Mansfield,  do. 

Col.  Levi  Wells,  Ellington,  do. 

Col.  Daniel  Whitmore,  Sunderland,  MafTachufetts, 
Dr.  Lewis  White,  New  Grantham,  do. 

Capt.  John  Watfon,  Canaan,  Conne&icut, 
Capt.   Joel  Ward,   Afhford,  do. 

Capt.  Daniel  White,  Coventry,  do. 

Capt.  Ichobud  Wadfworth,  Ellington,  do. 
Capt.  Amos  Wilfon,  Torrington,        do. 

Adam  Whitman,  jun.  Hartford,   do. 

Afhbel  Wells,  jun.  merchant,  do.    do. 

Payfon  Wellifton,  New-Haven,    do. 


xxii         SUBSCRIBERS     NAMES. 

Mr.  David  Webfter,  Berlin,  Connecticut, 

Sylvefter  Woodbridge,  Southampton,  MafTa- 

chufetts, 

John  Walker,  jun.  Bolton,  Connecticut, 
Samuel  Warren,  Eaft  Haddam,  do. 
Jofeph  Wilber,  Richmond,  MafTachufetts, 

7  books, 

Ezra  Waldo  Weld,  Springfield,  2  books,  do. 
Thomas  White,  Bolton,  Connecticut, 
Ezra  Watermen,     do.  do. 

Noah  Wells,  Eaft  Windfor,  do. 

Caleb  Wright,  N.  Marlborough,  MafTachufett? 
•Samuel  Woodbridge,  A.  M.  Hartland,  Con 
necticut, 

Noadiah  Warner,  Hadley,  Maflachufetts, 
Mofes  Warren,  jun.  Lyme,  Connecticut, 
Elifha  Wade,  do.  do. 

Caleb  White,  Plainneld,  do. 

Andrew  Ward,  N.  One,  MafTachufetts,  7  books 
Thomas  Warner,  Afhfield,         do. 
t  itazer  Warner,  5underland,     do. 
If  iah  Woodruff,  Winchefter,  Connecticut, 
Isathaniel  White,         do.  do. 

Sawmel  Whateley,  Montville,  do. 


t     xxiii     ] 


CONTENTS. 

PREFACE. 

Page 

I.  y^yi Oncerning  the  Nature  of  the  Gofpel  Miniftry  26 

II.  The  Qualifications  of  a  Minifter  of  the  Word  of 

God  30 

III.  Preparation  and  Vocation  to  the  Miniftry  35 

IV.  The  Method  of  Theological  Study  41 

V.  A  general  Idea  of  Theology  44 

VI.  The  conftituent  Parts  of  Theology  52 
SECTION  I.      Of  Chriftian  Theology. 

Concerning  the  Sacred  Scripture. 

Chap.  I.   Concerning  the  Books  which  conilitute  S.  S.  $•$ 

II.  The  Attributes  of  S.  S.  59 

III.  TheUfeof  S.  S.  76 

SECTION   IT.      Concerning  God. 

Chap.  I.  Concerning  the  Exiftence  of  God  84 

II.  The  Attributes  of  God  92 

III.  The  Holy  Trinity  in 

The  Firft  Part  of  Theology. 

Concerning  the  Time  which  preceded  the  Ad-vent  cfChriJt. 

Chap.  I.   Concerning  the  Creation  120 

II.  Providence  130 

III.  Sin  145 

IV.  Decrees  156 

V.  The  Antediluvian  World  164 

VI.  The  Calling  of  Abraham  168 

VII.  The  Law  of  Mofes  173 

VIII.  The  Prophets  179 

IX.  The  various  State  of  the  Jews  183 

X.  The  State  of  other  Nations  189 

The  Latter  Part  of  Theology. 

Concerning  the  Time  ftibjeqttent  to  the  Advent  of  Cbrijt. 

SECTION   I.      Chap.   I.      Concerning  John  the  Biptijl  197 

SECTION  II.      Concerning  Jefus  Cbriji. 

Chap.  I.  That  Jefus  is  the  Me ffiah  204 

II.  Concerning 


[     xxiv    ] 

II.  Concerning  the  Perfon  of  Chrift  sio 

III.  His  threeiold  Office  213 

IV.  His  twofold  State  227 
SECTION  III.     Concerning  the  Conftitution  of  tie  Church. 

Chap.  I.  Concerning  the  Miffion  of  the  Holy  Spirit  234 

II.  The  Preaching  of  the  Apoftles  238 

III.  The  DeftrufHon  of  the  Jews  241 

IV.  The  Calling  of  the  Gentiles  246 

V.  The  Conftitution  of  the  Church  249 
SECTION  IV.      Concerning  the  Dofirim  'which  if 

preached  in  the  Church. 

Chap.  I.  Concerning  Faith  253 

II.  Repentance  264 

HI.   Good  Works  272 

IV.  Promifes  and  Threatnings  284 

V.  Juftification  291 

VI.  Sanclification  298 
SECTION    V.     Concerning  the  Church. 

Chap.  I.  What  we  are  to  underftand  by  the  Church  304 

II.  Church  Government  314 

III.  Difcipline  322 

IV.  The  various  State  of  the  Church  330 
SECTION  VI.   Concerning  the  /-.JJiflances  to  Salvation. 

Chap.  I.    Concerning  Internal  Affiftances  336 

II.  External  Affiftances  340 

III.  Sacraments  343 

IV.  Baptifm  350 

V.  The  Holy  Supper  355 
SECTION  VII.   Concerning  a  future  WorU. 

Chap.  I.  Concerning  the  State  of  Man  after  Death  367 

II.  The  End  of  the  World  373 

III.  The  Refurreftion  376 

IV.  The  Laft  Judgment  382 

V.  Life  Eternal  389 

VI.  Death  Eternal  39 j 


* 

C    O    M    P    E    N    D 

o  F 

CHRISTIAN 
THEOLOGY. 


THE   PREFACE. 

WHOEVER  afpires  after  the  facred  office  of 
a  Minifter  of  the  Gofpel,  previous  to  all 
other  confederations,  ought  maturely  to  confider 
what  is  the  fcope  of  his  ftudies,  or  wherein  the 
method  and  nature  of  that  moft  facred  function 
confifts  j  this  is  neceflary,  in  order  that  he  might 
turn  his  attention  towards  himfelf,  and  be  well 
allured,  whether  his  vocation  to  it  be  from  God, 
as  likewife,  that  he  might  fully  comprehend  what 
he  has  to  undergo,  in  order  that  he  might  become 
a  fit  paftor  of  Chrift's  flock. 

IN  our  preface,  therefore,   we   mall  endeavour 

to  explain  the  three  following   particulars.     Firft. 

Wherein  the  nature  of  the  miniftry  of  the  Gofpel 

D  confifts, 


26  -The  Preface. 

confifts.  Second.  What  qualifications  are  requi- 
iite  in  a  Minifter  of  the  word  of  God.  Third. 
What  preparation  is  necefiary,  in  order  to  the 
undertaking  this  office  in  a  proper  manner. 

I. 

TH  E  duty  and  office  of  a  minifter  of  the 
Church  confifts  of  four  parts.  Firft.  To 
teach  or  announce  the  doctrine  of  the  Gofpel. 
Second.  To  celebrate  divine  worship,  and  be  em 
ployed  about  facred  things.  Third.  To  prefide 
over  the  Church,  and  rule  the  flock.  Fourth.  To 
be  entirely  devoted  to  piety. 

I.  THE  firft  duty  is  to  teach.  For  fince  know 
ledge  is  the  fountain  from  which  all  religion,  faith 
and  piety  do  fpring,  it  was  therefore  the  divine 
pieafure  to  conftitute,  or  fet  apart  a  certain  order 
of  men  in  his  Church,  whofe  peculiar  office  mould 
be  to  inftruct  others.  Matt,  xxviii.  19.  2  Tim. 
iv.  2.  Tit.  i.  9.  Alfo,  Eph.  iv.  1 1.  There  Paftors 
are  termed  Doctors,  or  Teachers  •,  but  now  it  is 
the  duty  of  fuch  to  teach,  both  what  we  are  to 
believe,  and  what  we  ought  to  pradife,  in  order 
that  we  may  become  partakers  of  falvation.  This 
cannot  otherwiie  be  accomplished  better,  than  by 
expounding  the  word  of  God  in  it's  genuine  purity 
and  fimplicSty  j  efpecially  by  imbuing  the  minds 
of  younger  perfons,  or  children,  with  the  greateft 
care  and  folicitude,  with  the  knowledge  of  religion  ; 
but  this  being  granted  by  all,  we  mould  not  fpend 
time  in  proving  it. 

II.  MINISTERS 


Upon  the  Nature  of  the  Miniftry  of  the  G.       27 

II.  MINISTERS  are  appointed  for  this  purpofe, 
viz.  to  celebrate   divine  worfhip,  and  to   be  em 
ployed  about   things  that  are  facred,  as   prayer, 
praifes,  reading   the  Scripture,  adminiftration  of 
the  facraments,  and  whatever  other  things   apper 
tain  to  the  worfhip  of  God.     See  Ads  vi.  4-  xiii. 
I.   2.  3.  4.  &c.     To  this  refers  that  antient  infti- 
tution,  obferved  in  the  Jewiih,  as  well   as  in   the 
Chriftian  Church,  by  which  the   Priefts,    Levites, 
likewife  Bifhops,  and  the  whole  body  of  the  Cler 
gy,  were  officially  bound  to  attend  facred  conven 
tions  at  certain  hours,  to  read  and  recite  certain  por 
tions  of  Scripture,  prayers,  and  praifes,  which  pious 
institution  has  fallen   into  difufe  among  us,  not 
without  a  fignal  detriment  to  the  Church. 

III.  THE  office  of  Minifters  confifts  in  the  go- 
vernment  of  the  Church,  and  in  the  care  of  their 
flocks,   as  we  mall  demonftrate  more  fully   in  it'9 
proper  place.     But  this  much  we  thought  proper 
to  obferve  at  our   entrance  upon    Theology,    be- 
caufe  an  opinion  hath  almoft   universally  prevailed 
in  our  churches,  that  the  office  of  paftors   is  fully 
difcharged  by  the  preaching  of  the  word,  and   ad- 
miniflration  of  the  facraments.     But   fcarcely  did 
any  opinion  more  dangerous  ever  infect  the  minds 
of  mankind  than   this,  which  defines  Minifters  as 
being  no  more  than  preachers,  or  teachers,  who  at 
certain  hours  and  appointed  feafons,  harangue  the 
multitude,   recite   prayers,   and   celebrate   certain 
external  rites  in  the  Church.     There  is  fomething 
in  the  cafe  no  lefs  necefTary,  but  far  more  difficult, 
viz.  the  government  of  the  Church,  and  the  care 

of 

D    2 


2$  ffie  Preface. 

of  fouls.  See  i  Tim.  iii.  5.  Heb.  xiii.  17.  Which 
duty,  indeed,  ought  to  be  performed,  not  only  in 
a  bublic,  but  likewife  in  a  private  manner,  and  in 
every  particular  family.  Acts  xx.  20.  Now,  this 
may  be  accomplifhed  by  adfnonifhmg  each  private 
jperfon,  reprehending  finners,  exciting  the  flothful 
and  remifs,  comforting  the  afflicted,  announcing 
remhTion  of  fins  to  the  penitent,  and  the  wrath  of 
God  againft  fuch  as  are  obftinate.  Add  to  this, 
the  exercife  of  difcipline,  expelling  unworthy  per- 
fbns  the  communion  of  the  facraments,  na'y,  the 
excommunication  of  fuch  as  are  deeply  immerfed 
in  vice,  and  obdurate,  who  with  the  gfeateft 
effrontery,  dare  to  tranfgrefs  in  the  moft  public 
manner.  All  thefe  acts  are  efTential  to  the  office 
of  a  Minifter,  not  by  any  modern  inftitution  of 
men,  but  the  appointment  of  God,  without  the 
difcharge  of  which,  the.  Church  can  by  no  means 
Be  preferred  in  it's  purity  and  fafety. 

IV.  THE  fourth  duty  of  a  Minifter  of  the 
word  of  God,  is  a  prevailing  defire  after  godli- 
nefs,  and  purity  of  life  and  manners.  That  re 
markable  pafTage  in  i  Tim.  iii.  refers  to  this, 
where  the  Apoftle  profefledly  treats  of  the  duties 
requisite  in  a  Bifhop,  and  in  the  firft  place  menti 
ons,  that  he  mould  be  blamelefs  :  This  piety  to 
wards  God,  and  purity  of  life,  is  requifite  in  Mini- 
fters,  not  merely  as  it  conduceth  to  their  own  fal- 
vation,  but  chiefly  as  it  is  productive  of  influence 
and  authority  to  their  doctrine  and  office,  nay 
even  to  their  very  perfons  ;  whereas,  on  the  con 
trary,  all  the  power  and  energy  of  their  preaching 

is 


Upon  tbe  Nature  of  the  Mimjlry  of  the  G.        29 

is  entirely  loft,  the  whole  authority  of  paftors  va- 
niflieth,  if  they  are  defective  in  this  fingle  point. 
Befides,  fuch  is  the  nature  of  the  duties  belonging 
to  this  moft  facred  office,  that  they  cannot  be  dis 
charged  by  any  perfon,  not  really  pious,  fuch  as 
teaching,  exhortation,  confolation,  reprehenfion, 
prayer,  &c.  Moreover,  they  are  called  for  this 
very  purpofe,  viz.  that  they  might  rule  the 
Church  by  their  .example,  and  prefide  over  others. 
i  Pet.  v.  3.  There  the  Apoftie  teacheth  us,  that 
Prefbyters  ought  to  be  men  of  £ich  characters,  as 
that  they  might  be  deemed  proper  examples  to 
their  flocks.  This  they  may  attain  to,  if  they  are 
but  conftantly  intent  upon  prayer  and  meditation, 
txot  only  to  be  feen  of  men,  but  which  is  the  prin 
cipal  part  of  their  duty,  they  ought  always  to 
confider  themfelves,  as  acting  in  the  prefence  of 
God.  We  find  the  Apoftie  Paul,  in  all  his  Epif- 
tles,  intent  upon  prayer  and  thankfgivings,  in  be 
half  of  the  Church,  upon  all  occasions.  So  that 
to  conclude,  he  is  to  be  deemed  a  true  Minifter 
of  God,  who  daily  implores  his  aid,  confults  him 
upon  every  occurrence  in  life,  has  recourfe  unto 
him  at  all  times,  entertains  the  moft  grateful  af 
fections  towards  him,  and  earneftly  recommends 
to  his  care  and  protection  the  flock  committed  to 
his  charge,  with  every  particular  member  thereof., 
according  to  what  every  one's  ftate  and  neceffity 
may  require.  To  pray  without  ceafing,  I  fay,  is 
the  primary,  and  moft  excellent  part  of  the  pafto- 
ral  office,  and  this  I  do  recommend  with  the 
greater  earneftnefs,  becaufe  even  Minifters  them- 
felyes,  or  fuch  as  are  coadjutors  in  their  office, 

are 

03 


JO 

are  not  fufHciently  attentive  to  this  important  part 
of  their  duty  and  facred  function. 

II. 

O/  the  Qualifications  of  a,  Minifter  of  the  Word  of  God. 

THE  firft  qualification  requifite  in  a  Minifter 
of  the  word  of  God,  is  piety  ;  this  is  evi 
dent  from  that  pafiage  in  Tim.  iii.  quoted  above, 
to  which  the  greateft  attention  mould  be  paid,  by 
fuch  as  afpire  after  the  office  of  the  Holy  Mini- 
ftry.  A  Minifter,  indeed,  ought  to  be  furnifhed 
with  a  variety  of  endowments,  but  he  ought  efpe- 
cially  to  be  fmcere  and  blameiefs.  A  Bifhop,  fays 
Paul,  fhould  be  blameiefs.  Which  words  denote, 
that  this  is  a  neceflary  and  primary  prerequifite, 
or,  as  it  is  expreffed,  a  caufe,  without  which,  none 
can  with  propriety,  difcharge  the  minifterial  office. 
This  is  the  principal,  and  almoft  only  thing,  that 
Paul  urges  in  the  paflage  which  we  have  quoted, 
but  what  we  are  to  underftand  by  being  blame 
iefs,  he  declares  more  at  large,  when  he  enume 
rates  the  feveral  virtues  which  mould  adorn  the 
Epifcopal  character,  as  alfo,  thofe  vices  which  he 
ought  to  avoid ;  from  whence  it  appears,  that  this 
piety,  or  fincerity  of  heart,  confifts  of  thefe  three 
following  degrees. 

i.  THAT  he  be  free  from  all  thofe  blemimes 
which  might  be  injurious  to  his  character,  dimi- 
nim  his  authority,  or  be  detrimental  to  his  confci- 
ence :  Thefe  Paul  makes  mention  of,  viz.  the 

love 


Upon  the  Qualifications  of  a  Minifter  of  the  G.     31 

love  of  pleafure,  intemperance  in  drinking,  avarice, 
the  love  of  gain,  rage,  pride. 

2.  THAT  he  mould  be  poflefled  of  all  thofe  vir 
tues  which  ought  to  be  confpicuous  in  all   Chrifti- 
ans,  but  in  an  eminent  degree,   mould  add  luftre 
to  the  ministerial  character,   fuch  as  Ibbnety,  chaf- 
tity,  charity,  gentlenefs,  humility. 

3.  REAL  and   unfeigned  piety,  which  is  feated 
in  the  heart,  and  is  productive  of  this  effecT:,  viz. 
that  he  appears  to  be  pious,  not  only  in  the  efti- 
mation  of  mankind,  which  hypocrites  may   eafily 
attain  to,  but  he  is  really  fb  in  the  judgment  of 
God. 

II.  THE  fecond  requifite,  is  an  ardent  zeal  for 
promoting  the  glory  of  God,  and  the  falvation  of 
mankind.  If  any  one  be  animated  with  this,  it 
•will  be  always  attended  with  it's  infeparable  con 
comitants,  unremitting  labour,  afliduity,  vigi 
lance,  prayer,  conftancy,  and  laftly,  a  wonderful 
power  and  energy  of  fpeech ;  on  the  other  hand, 
if  zeal  be  wanting,  fo  will  all  other  qualifications. 
So  that  here  we  may  with  propriety  apply  to  zeal, 
what  Paul  fpeaks  concerning  charity,  i  Cor.  xiii. 
I.  2.  3.  Though  I  fpeak  with  the  tongues  of 
men  and  of  angels,  I  am  become  as  founding 
brafs,  or  a  tinkling  cymbal,  though  I  understand 
all  myfteries,  and  all  knowledge,  and  have  not 
charity,  I  am  nothing.  Now,  this  zeal  confifts  of 
two  things.  Firft.  An  ardent  deiire  to  promote 
the  glory  of  God,  and  the  reiteration  of  piety, 

above 


32  *The  Preface. 

above  all  other  attainments,  laying  afide  all 
tude  about  riches,  honours,  and  other  earthly 
emoluments.  Second.  Chearfulnefs  and  activity, 
in  profecuting  fuch  means,  as  may  be  moft  effectu 
al  to  promote'this  glory  and  edification.  Though 
dangers,  hatred,  contempt,  nay,  even  death  itfelf, 
await  us. 

III.  THE  third  requifite  is  knowledge,  in  order 
that  he  might  be  capable  of  inftructing  others. 
He  ought,  fays  Paul,  to  hold  faft  the  faithful 
word,  as  he  hath  been  taught,  that  he  may  be 
able,  by  found  doctrine,  both  to  exhort,  and  to 
convince  the  gainfayers.  Tit.  i.  9.  Here  two 
things  are  to  be  obferved.  Firft.  Caution  mould 
be  ufed,  left  this  knowledge  be  too  extenfive. 
Second.  That  it  mould  not  be  confined  within  too 
narrow  bounds.  In  order  to  avoid  which  ex 
tremes,  the  following  rule  is  to  be  obferved,  viz. 
that  this  knowledge  is  to  be  derived  from  the 
word  of  God.  What  Paul  affirms,  2  Tim.  iii. 
1 6.  17.  merits  the  clofeft  attention  •,  here  he  ex- 
prefsly  aflerteth,  that  the  Sacred  Scripture  can 
make  the  man  of  God,  i.  e.  a  Bifhop,  perfect,  or 
furnimed  out  for  every  good  work,  i.  e.  duely 
qualified  for  the  difcharge  of  every  part  of  his  of 
fice.  Therefore,  a  Paftor  ought  to  ufe  his  utmoft 
efforts  in  order  to  acquire  a  comprehenfive  know 
ledge  of  the  word  of  God,  fo  that  he  might  be 
capable  of  expounding  it  to  others  ;  for  which 
purpofe,  let  him  call  to  his  afliftance  the  know 
ledge 


Upon  the  Qualifications  of  a  Minijler  of  the  G.     33 

ledge  of  the  languages,  hiftory,  and  feme  other 
branches  of  literature. 

^.  ANOTHER  thing  to  be  obferved,  with  re- 
fpect  to  this  knowledge,  and  that  of  the  greateft 
importance,  is,  that  it  is  twofold,  theoretical,  and 
practical  •,  the  former  refpecting  the  understanding, 
the  latter  the  heart  and  affections,  the  one  refts  in 
fimple  knowledge,  the  other  confifts  in  ardent 
breathings  after  piety.  The  former  is  attained  by 
much  reading,  meditation,  and  a  tenacious  me 
mory,  the  latter,  by  fervent  prayers,  a  devote 
habit  of1  mind,  and  an  ardent  defire  after  godlinefs, 
the  one  may  be  attained  by  the  wicked,  the  other 
is  only  the  portion  of  fuch  as  are  truely  pious. 
Now,  this  laft  kind  of  knowledge,  or  fcience, 
which  we  call  practical,  is  that  alone  which  merits 
the  appelation  of  true,  or  real  fcience,  without 
which,  whatever  comes  under  the  denomination  of 
fcience,  and  erudition,  is  vain,  trilling,  nay,  often 
times  hurtful. 

IV.  UNCOMMON  prudence  muil  be  united  to 
knowledge,  for  very  much  depends  upon  a  teach 
er,  or  ruler  of  the  Church,  in  conducting  himfelf 
prudently  in  the  difcharge  of  every  part  of  his 
office,  in  teaching,  rebuking,  adminiitration  of 
difcipline,  visitation  of  the  fick,  and  the  other 
branches  of  his  duty.,  this  may  be  done,  by  hav 
ing  a  refpect  to  time,  place,  perfons,  and  a  vari 
ety  of  other  circumftances.  But  this  prudence 
and  fkilfulneis  in  conducting  ecclefiaftical  affairs, 
which  is  rarely  to  be  met  with  in  younger  perfons, 

may 


$4-  ?*&  Preface. 

may  be  obtained  two  ways.  Firft.  By  reading 
fuch  authors,  as  treat  of  the  difcipline  of  the  anti- 
cnt  Church,  from  thefe  may  be  obtained,  a  true 
idea  of  Church  government,  rather  than  from  any 
modern  inftitutions  or  cuftoms.  Second.  From 
ufage  and  experience,  younger  perfons  ought  to 
be  cautious,  left  the  judgment  they  form,  mould 
proceed  from  levity,  want  of  consideration,  or 
paflion  ;  but  from  an  habitual  fedatenefs  and  tran- 
quility  of  mind;  they  mould  likewife  learn  the 
nature  of  the  Paftoral  Office,  by  converfmg  and 
correfponding  with  fuch  fenior  perfons  as  excel  in 
experimental  knowledge. 

V.  IN  the  laft  place.  There  are  various  gifts 
neceflaryfor  a  paftor,  fo  that  he  might  be  ren 
dered  fit,  both  to  inftruct  and  rule  over  the 
Church  :  The  former  fitnefs  is  pointed  out  to  us 
by  Paul  I.  Tim.  iii.  2.  where  he  fays,  That  a 
Bimop  ought  to  be  apt,  or  fit  to  teach,  but 
the  latter,  verfe  5.  where  he  fays,  That  this 
is  required,  in  order  that  he  might  become 
capable,  of  prefiding  over,  and  guarding  the 
Church. 

THESE  endowments,  or  gifts,  are  peculiar  to 
the  mind,  or  to  the  body.  Among  the  endow 
ments  of  the  mind,  a  firm  and  upright  judgment, 
in  conjunction  with  fingular  prudence,  occupies 
the  firft,  and  principal  room  after  piety,  here  we 
underftand,  that  faculty,  by  which  we  form  an 
accurate  judgment  upon  propositions  laid  down, 
by  which  we  can  determine  what  ought  to  be 

done 


Upon  Preparation  and  Vocation  to  the  S.  M.      35 

done  in  a  variety  of  cafes,  and  with  what  art  and 
fkill  the  confciencies  of  men  are  to  be  governed, 
paying  a  due  regard  to  various  circumftances.  If 
any  one  is  destitute  of  this  faculty,  it  were  better 
for  him,  to  turn  his  attenfion  to  fome  other  em 
ployment  in  life.  Again,  ingenuity,  fagacity, 
and  perfpicuity,  are  requifite,  in  order  to  arrive 
at  eafy  and  diftiricT:  conceptions  of  things,  and  to 
be  enabled  to  expound  them  with  clearness  toothers, 
here  we  may  likewife  add,  a  retentive  memory, 
which  is  requifite,  particularly  in  fuch  as  have  to 
deliver  their  fermons  without  book, 

THE  endowments  of  the  body  are  well  known 
of  themfelves,  viz.  fuch  as  appertain  to  the  facul 
ty  of  fpeech,  and  oratory,  as  a  firm  voice,  pro 
per  pronunciation,  the  f  .culty  of  fpeaking  with 
readinefs  and  expedition,  and  others  of  the  like 
nature,  thefe  are  partly  implanted  in  us  by  nature, 
and  partly  may  be  improved,  or  even  acquired  by 
labour  and  exercife,  fo  much  may  fuffice  to  be  ob- 
ferved  concerning  gifts,  or  endowments. 

III. 

Of  Preparation  and  Vocation  to  the  Sacred  Mir.iftry. 

FIRST.     We  ftiall  treat  of  the  vocation.     Se 
cond.  The  preparation  neceffary  for  the  office 
of  an  Evangelical  Pallor. 

I.  WHOEVER  hath  applied  his  mind  to  the  fludy 
of  Theology,  with  a  view  to  discharge  the  office  c  f 

a  raitor 


3-5  The  Preface. 

a  paftor  in  the  Church  of  Chrift,  ought  to  turn  his 
attention  towards  himfelf,  and  be  fully  convinced, 
whether  his  call  be  from  God,  for  as  they  offend 
who  reject  his  call,  fo  are  they  guilty  of  an  attro- 
cious  crime,  and  facrilegious  temerity,  who,  with 
out  being  called,  do  ambitioufly  fue  for  it,  con 
cerning  whom,  it  may  be  juftly  faid,  as  we  read  in 
the  Prophets,  They  run,  but  I  had  not  fent  them, 
Jer.  xxiii.  21.  Therefore,  I  befeech  you,  in  the 
mofl  fenous  manner,  and  in  the  name  of  God,  to 
give  the  clofeft  attention  to  this,  even  at  your  very 
entrance  upon  theological  Undies. 

Two  things  are  requifite  to  a  legitimate  call, 
the  firft  of  which  depends  upon  men,  for  in  order 
that  a  call  may  be  lawful,  it  is  neceffary  that  it 
fhould  proceed  from  the  paftors  and  governors  of 
the  Church,  who  are  vetted  with  the  right  of  exa 
mining,  admitting,  and  rejecting  fuch  as  are  can 
didates  for  the  Miniftry,  as  plainly  appears  from 
the  Epiftles  of  Paul.  Such  a  vocation  is  altoge*- 
ther  neceffary,  as  it  tends  to  good  order,  and  de 
cency  in  the  Church.  Therefore,  Paul  commands 
Bifhops  and  Deacons,  to  try  and  examine,  pre 
vious  to  admiffion.  i.  Tim.  iii.  10,  The  other 
call  is  internal,  viz.  That  a  perfon  mould  dedi 
cate  himfelf  to  God  with  his  whole  heart,  and 
inoft  fincere  affections,  and  be  confcious,  that  he 
defires  a  bifhopnck,  for  no  other  caufe,  but  to 
ferve  God,  and  the  Church,  fuch  a  perfon  is  in 
deed  called  by  God  himfelf;  and  this  may  be 
earlly  underftood  by  his  piety,  zeal,  humility, 
devotion,  fervent  prayers,  and  purity  of  life  and 

manners. 


Upon  Preparation  and  Vocation  to  the  S,  M.      37 

manners.  If  a  Minifler  be  deftitute  of  this  call, 
and  yet  be  called  and  ordained  of  men,  his  call 
may  indeed  be  lawful,  as  far  as  it  refpects  the 
order  of  the  Church,  and  may,  in  fome  mea- 
fure,  tend  to  edification,  yet  it  muft  be  perni 
cious  to  the  Minifter  himfelf,  of  lefs  advantage 
to  the  Church,  and  too  audacious  in  the  fight  of 
God. 

II.  CONCERNING  preparation,  three  things  are 
to  be  conlidered,  viz.  piety,  fedulity,  and  doci 
lity. 

I.  PIETY  conftitutes  the  primary,  and  princi 
pal  part  of  preparation,  and  is  of  equal  moment 
to  all  the  reft,  for  if  this  be  attained,  the  reft  will 
not  be  wanting  j  fedulity  will  not,  for  piety  ba- 
nimeth  flothfulnefs,  and  indolence,  and  excites  to 
activity,  and  diligence.  Neither  will  docility,  for 
.he  who  is  truly  pious,  is  at  the  greateft  diftance 
from  pride  and  arrogance,  which  are  its  greateft 
adversaries,  he  who  is  pious,  is  alfo  humble,  en 
tertains  the  moft  humiliating  fentiments,  with  ref- 
pect  to  himfelf,  is  enflamed  with  a  defire  to  find 
out  truth,  and  chearfully  embraceth  ity  when  pro- 
pofed.  Chrift  teacheth  the  necefiity  of  this  piety, 
John  vii.  17.  If  any  one  will  do  the  will  of  God, 
he  mail  know  of  the  doctrine.  But  piety  confiics 
of  two  parts,  viz.  Firft.  External  devotion,  and 
daily  prayer.  Second.  Purity  of  heart,  and  inno 
cence  of  life,  but  efpecially  young  men,  who  are 
preparing  to  undertake  the  facred  office  of  the 
Miniftry,  ought  to  avoid  carnal  iufts,  according  to 

Paul's 


38  The  Preface. 

Paul's    admonition.      2.  Tim.  a.  22.  efpecially 
(lothfulnefs,  pride,  and  pleafures. 

II.  SEDULITY,  and  diligence.  In  antient 
times,  the  men  of  God  were  frequently  taught  by 
revelations,  and  moved  by  inspirations,  fo  that 
without  much  labour  and  ftudy,  at  certain  times, 
they  could  fpeak  in  his  name,  but  in  the  prefent 
times,  there  is  need  for  the  clofeft  application.  I . 
Tim.  iv.  13.  14.  Give  attendance  to  reading,  to 
exhortation,  to  doctrine,  neglect  not  the  gift  that  is 
in  thee. 

THE  neceflity  of  this  fedulity  appears,  as  well 
from  the  dignity,  and  importance  of  this  facred 
office,  as  the  variety,  multiplicity,  and  amplitude 
of  Theological  ftudies.  For  various  is  the  prepa 
ration,  that  the  man  of  God  may  be  duly  furnifh- 
ed  for  the  discharge  of  fo  important  an  office 
fuch  as  an  extenfive  knowledge  of  the  Scripture, 
daily  mecfitition,  a  thorough  acquaintance  with 
the  languages,  and  ecclefiaftical  difcipline,  that 
divine  art,  neceffary  for  the  government  of  fouls, 
and  innumerable  other  things,  any  one  of  which, 
taken  fepamtely,  requires  great  labour  and  pains, 
but  complexly,  ingrofs  all  the  faculties  of  the  hu 
man  foul. 

THERE  are  two  faults  commonly  to  be  met 
with  in  young  men,  which  oppofe  fedulity  ;  the 
firft  is  indolence,  or  fluthfulnels,  which  may  be 
juflly  termed,  the  peft  of  youth,  and  fountain 

both 


Upon  Preparation  and  Vocation  to  the  S.  M.      39 

both  of  ignorance  and  vice,  for  this  reafon  it  is  that 
fo  few  worthy  Minifters  are  to  be  found. 

THE  iatter  is  levity,  and  inconftancy,  fo  natural 
to  youth,  this  is  the  caufe,  why  the  greateft  part 
of  young  men,  upon  the  very  commencement  of 
their  ftudies,  turn  flothful,  fly  from  one  kind  of 
ftudy  to  another,  do  nothing  accurately,  and 
moftly  abhor  fuch  as  require  long  time,  and  cloie 
application. 

III.  DOCILITY  comprehends  the  four  following 
particulars.  Firft.  A  confcioufnefs  of  ignorance  ; 
he  who  imagines  he  has  already  attained  to  know 
ledge,  will  never  tamely  fubmit  to  inftruction, 
this  ienfe  of  ignorance  is  efpecially  requifite  in 
young  men,  becaufe,  the  age  of  youth  is  an  age 
of  ignorance.  And  yet  it  frequently  happens, 
that  young  men  will  by  no  means  acknowledge 
their  ignorance,  but  when  they  have  juft  faluted 
the  firft  principles  of  erudition,  imagine  them- 
felves  confiderable  poficients  in  knowledge,  the 
truth  is,  the  more  learned  any  perfon  is,  the  more 
humiliating  fentiments  will  he  entertain  refpecting 
himfelf,  whereas,  nothing  is  more  fwelled  with 
pride  than  a  perfon  illiterate.  Second.  A  mind  dif- 
pofed  for  learning,  ardor,  and  zeal  for  attaining  this 
facred  difcipline.  Whoever  is  void  of  this  defire, 
muft  neceflarily  abide  in  ignorance.  Third.  At 
tention,  without  which  there  is  no  docility,  he  who 
does  not  attend  to  proportions  laid  before  him, 
muft  either  reject  them  totally,  or  otherwife  admit 
them,  by  a  certain  blind  aflent,  or  impulfe,  both 

of 


4O  5T/k  Preface. 

of  which  are  noxious  to  docility.  So  that  he  is  a 
teachable  fcholar,  who  makes  it  his  duty  to  give 
due  attention  to  whatever  instructions  he  either 
hears,  or  reads,  and  ponders  them  in  his  mi  ad, 
fo  as  to  attain  clear  and  diftinct  ideas  of  things. 
Fourth.  Laftly,  he  is  docile,  who  tamely  fubmits  to 
inftruction  and  guidance,  yields  to  the  truth  when 
known,  and  admits  it.  On  the  other  hand,  he  is 
incapable  of  inftruction,  who  will  not  yield  to  it, 
whj  is  pertinacioufly  addicted  to  his  own  opinion, 
has  always  new  fcruples,  and  new  difficulties  to 
move,  new  queftions  to  ftart,  and  fomething  to 
retort.  If  any  young  man  is  fo  unhappy,  as  to 
labour  under  this  (ingle  difadvantage,  though  he 
has  all  other  gifts,  of  the  moft  excellent  kind,  and 
hath  obtained  the  moft  celebrated  matters,  adieu 
to  him,  he  will  be  pertinacious  through  the  whole 
of  his  life,  morofe,  hated  by  all,  a  difturber  of 
the  peace  of  the  Church,  and  will  eafily  fall  into 
error :  Students  ufually  transfer  this  malignant 
turn  of  mind  from  the  ftudy  of  Philofophy,  errone- 
oufly  inftituted,  and  academical  difputations,  to  the 
ftudy  of  Theology. 

To  conclude,  there  are  two  things  very  injuri 
ous  to  docility,  viz.  prejudices,  and  a  propenfity 
to  vice,  the  one  precludes  accefs  to  truth,  the  other 
precludes  accefs  to  virtue,  the  former  cafts  a  dark- 
nefs  on  the  underftanding,  the  latter  depraves  the 
will,  both  alienate  from  the  love  and  knowledge  of 
falutary  doctrine. 


IV.  Of 


df  We  Method  of  Theological  Study.  41 

IV. 

Of  the  Method,  of  Theological  Study. 

A  GREAT  deal  depends  upon  the  order  and 
method  of  ftudies  :  Many  caufes  might  bo 
alfigned,  why  young  men,  who  have  devoted 
themfelves  to  the  ftudy  of  Theology,  have  made 
fo  flow  a  progrefs  in  it :  But  this,  I  think,  may 
be  ranked  among  the  firib  For  the  moft  part,  they 
attempt  it  without  order  :  Neither  is  this  a  matter 
of  wonder,  for  the  grealeft  part  of  them  are  left 
to  themfelves,  without  any  director,  or  guide,  or 
otherwife,  put  under  the  tuition  of  matters,  who 
are  far  from  being  qualified  for  the  purpofe  -,  fome 
adopting  a  prepofterous  method,  others  applying 
no  method  at  all.  What  ought  to  be  done  firft, 
they  overlook,  and- treat  of  fubjects,  not  fuitable 
for  beginners  •,  they  take  up  the  firft  book  that  13 
offered  by  chance,  and  the  whole  of  their  proceed 
ings  are  attended  with  confufion,  which  want  of  me 
thod,  retards  the  progrefs  of  ftudies,  and  is  the  pa 
rent  of  ignorance  and  confufion. 

IN  order,  therefore,  to  difcover  my  own  fenti- 
ments,  relative  to  the  method  of  Theological  flu- 
dy,  in  the  firft  place,  I  would  obferve,  before  I 
treat  of  Theology  itfelf,  that  there  are  fome  kinds 
of  ftudy,  which  ought  to  precede,  or  even  be  annex 
ed  to  it. 

£  i*  THIS 


42  The  Preface. 

1.  THEfirftis  the  ftudy  of  the   languages,    ef- 
pecially  Latin,  the  utility  of  which,   extends    itfelf 
to  almoft  all  fciences,    but  efpecially  Theology  : 
Likewife,  Greek  and  Hebrew,  which,  it   is    plain, 
are    necefTary,    in    order    to    attain  an   accurate 
knowledge  of  the  Sacred    Scripture.     Now,   the 
ftudy   of  the  languages  is   peculiarly  adapted  to 
youth,  becaufe,  in  that  age  they  are  attained  with 
greater  eafe.     With  refpect  tq  the  languages,    this 
rule  is  to  be  obferved,  much  practice,  and  but  few 
precepts.    The  knowledge  of  them  may  be  attained 
with  little  trouble,  by  frequent  reading,  daily  exer- 
cife,  and  repeated  interpretation. 

2.  SOME  knowledge  of  Philofophy  is   alfo   re- 
cmifite,  viz.  fo  much  as   is  necelTary  for  the  inve- 
iligation  of  truth,  and   to  direct  the  mind,    in  a 
proper  method  of  reasoning.     Logic  is  of  fervice 
to  this  purpofe.     The  other  branches  of  Philofo 
phy,  though  not  contemptible,  yet  are  not  of  fuch 
utility.     But   here   caution    mould  be    ufed,    left 
vain  curiofity,  too  much  fubtility,   a  fpirit,  of  con 
tradiction,  or  an  itching  defire  for  difputation,   be 
extracted  from  it,  thefe  are  the  common    foibles  of 
Philofopliers. 

THFSE  things  being  premifed,  we  come  to  The- 
clogy  itfelf,  and  here  it  is  to  be  obferved,  that  at 
their  very  entrance  upon  Theological  ftudy,  they 
ought  to  begin  with  the  reading  of  the  Sacred' 
Scripture,  and  perfevere  in  it,  through  their  whole 
life-time,  according  to  that  of  Paul,  2  Tim.  iii. 
where  he  fays,  that  the  Sacred  Scripture  can 

make 


Upon  tie  Method  of  Theological  Study.          43 

make  the  man  of  God  perfect ;  and  here  again, 
method  mould  be  ufed,  the  historical  books  ought 
to  be  firft  read,  again,  fuch  are  the  dogmatical, 
and  moral,  and  then  the  Prophets,  concerning  this, 
fee  Zaufmus's  Differ tation  on  the  Nature  of  Theo 
logical  Study. 

2.  To  the  reading  of  the  Scripture  ought  to  be 
annexed,  Sacred  Hiftory,  extracted  from  a   fhort 
compend   of    Hiftory     and    Chronology,     which 
ought  indeed,  to  be  carefully  perufed,  and    under- 
ftood  by  beginners ,  fo  that  they  might  have  an  ac 
curate  knowledge  of  the  principal   epochas,    molt 
memorable  events,  illuftrious  men,  and  other  things 
of  fimilar  importance,  according  to  the  order  of  the 
different  periods  of  time, 

3.  BEFORE  they  come  to  a  more   tedious  ftudy 
of  the  feveral   topicks  of  Theology,    they   ought 
to  have  their'minds  furnimed  with  a  more  general 
idea  of  it.     Beginners   ought   to  avoid  all   prolix 
authors,  and  lay  them  entirely  afide,    until  a  more 
proper  feafon  •,  let  it  fuffice  them  for  the  prefent,  to 
have  fome  fhort  and  fimple    compend  of  Chriftian 
Theology,  nay,  even  a  Catechifm.     For  the  ca 
pital   points   of  Theology   are  treated    in    Gate- 
chifms.     Formerly,  in  the  Primitive  Church,    no 
fuch  perfons  were  to  be  found,  as  we  at  prefent 
call  Profeflbrs,  but  only  Catechifts.     Such  a  com 
pend  ought  to  be  ferioufly,  and   frequently  read, 
until  it  be  firmly  riveted  in  the  memory.     After 
wards 

E  2 


44  ?«?  Preface. 

wards  let  them  proceed  to  the  ftudy  of  more  prolix, 
and  fpedal  fy  items. 

4.  THE  Scholaftick  method  ougnt  to  be  avoid 
ed,  which  may  juftly  be  termed  the  pelt  of  Theo 
logy  and  Religion,  that  method,  viz.  which  by 
various  diftinctions,  fcholaftick  terms,  and  infigni- 
fieant  queftions,  fpreads  a  vail  ove'r  the  doctrine  of 
the  Gofpel,  which  is  plain  and  perfpicious  in 
itfelf,  and  reduces  it  to  a  hard  fcience.  Indeeedy 
if  the  Apoftles  were  again  fent  into  the  world, 
and  examined  according  to  the  Scholaftiek  me- 

O 

fhod,  they  could  fcarcely  anfwer  their  queftions, 
but  would  plainly  tell  them,  that  they  never  heard 
any  fuch  things  from  Chrift,  nor  were  taught  them 
by  the  Holy  Ghoftv 


SUCH  things  are  to  be  met  with  in  many  fyftems,- 
and  in  what  they  term  common  heads,  where  every 
argument  is  explained  by  matter,  form,  efficient, 
Hiilrumental,  and  final  caufes,  &c.- 

V. 

A  general  idea  of  Theology. 

IN  order  to  perform  what  we  butjuft  now  pro- 
mifed,  let  us  here  exhibit  a  general  idea  of 
Theology.  It  is  a  doctrine,  which  teacheth  the 
knowledge  and  wormip  of  God,  in  order  that  we 
might  obtain  eternal  life,  or,  according  to  Paul,  Tit. 
i.  it  is  the  knowledge  of  the  truth,  which  is  ac 
cording  to  godlifiefs.  There  are  two  things  to  be 

obferyed. 


A  general  Idea  of  Theology  4  5 

obferved,  therefore,  in  Theology,  viz.  the  know 
ledge  and  worfhip  of  God,  or,  truth  and  piety.  It 
teacheth  us  what  we  ought  to  believe,  and  what 
we  ought  to  practife,  in  order  that  we  may  become 
partakers  of  eternal  life  •,  hence  it  is  clear,  that 
Theology  is  not  a  fcience,  which  confirh  totally  in 
theory,  but  likewife,  and  principally,  in  practice. 

i.  IT  is  a  theoretical  fcience,  for  it  is  quite 
neceflary  to  begin  with  knowledge,  and  the  doc,- 
trine  of  faith  muft  have  the  precedency,  fines 
without-  faith,  no  worfhip  can  be  pleafing  to  God, 
Heb.  xi.  6.  This  we  obferve,  in  opposition  to  fuch 
as  are  heedlefs,  with  refpect  to  any  knowledge 
concerning  the  feveral  articles  of  the  Chriftian 
Faith,  and  look  upon  it  as  a  matter  of  indiffe 
rence,  what  fet  of  principles  they  efpoufe,  provid 
ing  that  they  urge  the  practice  and  ftudy  of  vir 
tue.  Which  opinion  is,  indeed,  faife,  and  contra 
dictory,  and  totally  overthrows  piety,  which  cannot 
exift,  unlefs  it  be  founded  upon  the  knowledge  of 
truth. 


2.  BUT  it  is  no  lefe  certain,  that  Theology  is 
a  fcience  totally  practical,  which  does  not  conlift 
in  bare  contemplation,  but  wholly  tends  to  prac 
tice,  this  is  proved  from  the  word  of  God.  i 
Tim.  i.  4.  5.  Godly  edifying  is  by  faith,  more 
over,  the  end  of  the  commandment  is  charity. 
And  Mat.  vii.  2  1  .  Not  every  one  that  fayeth  unto 
me,  Lord  !  Lord  !  malt  enter  into  the  kingdom  of 
Heaven,  but  he  that  doth  the  will  of  my  Father, 
which  is  in  Heaven,  and  John  ii.  4.  If  ye  know 

theft 
£3 


Preface. 

thefe  things,  happy  are  ye  if  ye  do  them,  i  Joht 
ii.  4.  He  that  iayeth,  I  know  him,  and  keepeth 
not  his  commandments,  is  a  liar.  This  alfo  ap 
pears,  from  the  nature  and  fpirit  of  the  ChrirHart 
religion.  For  if  we  take  a  view  of  the  feveral 
parts  of  the  Chriilian  dodrine,  it  will  appear,  that 
they  have  fuch  reference  to  piety  and  practice,  as, 
that  this  point  being  given  up,  the  whole  of  reli 
gion  may  be  difmifed,  and  will  be  of  no  utility. 
The  feveral  articles  of  the  Chriftian  religion,  are 
fuch  as  tend  to  produce,  piety,  this  may  be  faid 
of  what  it  delivers,  concerning  the  attributes  of 
God,  his  power,  knowledge,  and  mercy,  and 
concerning  his  Providence,  as  likewife,  the  perfon, 
and  office  of  our  Saviour.  The  precepts  are  giv 
en  for  practice  only,  and  would  not  be  precepts, 
if  they  were  given  only  in  order  that  they  might 
be  known,  but  not  put  into  practice.  The  pro- 
niifes  entirely  prefuppofe  piety,  as  they  are  made 
to  thofe  only,  who  are  truly  pious,  i .  Tim.  iv. 
8.  And  they  would  ceafe  to  be  promifes,  if,  let  us 
live  as  we  lift,  \ve  were  made  partakers  of  the  hap- 
pinefs  propofed. 

THE  threatnings  would  be  attended  with  no 
force  or  energy,  and  would  only  merit  the  appela- 
tion  of  bugbears,  if  the  neceflity  of  obedience 
were  excluded.  Bare  knowledge,  deftitute  of  pi 
ety,  would  be  fo  far  from  being  available,  that  it 
would  rather  be  an  augmentation,  to  the  degree 
of  punifhment.  Luke  xii.  4.  7.  The  fervant  that 
knoweth  his  matter's  will,  and  doth  it  not,  &c. 
Let  us  attend  to  what  Paul  fays  of  empty  know 
ledge, 


A  general  Idea  of  'Theology  47 

ledge,  which  is   not  accompanied  with  piety  and 
charity,     i.  Cor.  viii.  and  xiii. 

HERE  two  things  ought  particularly  to  be  at 
tended  to,  by  fuch  as  embrace  the  ftudy  of  The 
ology,  viz.  that  this  practice  confifts  of  two  parts, 
the  one  reflecting  themfelves,  viz.  that  they 
would  unite  the  defire  of  piety  with  the  know 
ledge  of  Theology  ;  the  other  refers  to  the  Pafto- 
ral  Office,  and  edification  of  the  Church,  viz.  that 
they  mould  always  have  in  view,  to  proceed  in 
fuch  a  manner  in  their  ftudies,  as  might  be  moft 
effectual  in  promoting  the  falvation  of  others,  and 
imbuing  the  minds  of  mankind,  not  only  with  the 
knowledge  of  God,  and  of  the  truth,  but  likewife 
with  an  affectionate  fenfe  of  piety. 

FROM  what  has  been  obferved,  concerning  the 
nature  of  Theology  in  general,  appears  the  tran- 
fcendant  dignity,  and  excellency  of  this  fcience, 
and  confequently  of  Theological  ftudy,  and  the 
facred  office  of  the  Miniftry.  This  appears  both 
from  the  object  of  Theology,  and  it's  end.  It's 
object  is  God  himfeif,  his  nature,  attributes  and 
works,  than  which,  nothing  can  be  conceived 
more  excellent.  It's  end  again  recommends  it 
moft  highly,  for  it  teacheth  by  what  methods 
men  may  attain  real,  perfect,  and  endlefs  felici 
ty  i  and  here  there  is  ftill  fomething  more  excel 
lent  and  fublime,  viz.  that  the  end  of  Theolo 
gy,  with  refpect  to  Minifters  themfelves,  is  the 
glory  of  God,  and  the  falvation  of  fouls.  Which 
ought  to  inflame  candidates  for  his  holy  office, 


48  f/;*  Preface. 

with  the    greateft  ardor,  when  undertaking  their 
Theological  ftudies. 

BUT,  that  the  nature  of  Theology  may  be  more 
fully  underftood,  the  following  particulars  are  to  be 
obferved. 

1.  TRUE  Theology,  is  that  which  is  derived 
from  the  word  of  God.     For,  iince  the  word  of 
God  is  the  method  by  which  he  hath  determined  to 
lead  mankind  to  the  knowledge  of  himfelf,  it  muft 
confequently  be  the  only  fountain  of  true  Theology. 
Therefore  the  principal  duty  and  ftudy  of  a  Divine, 
will  be  to  read  and  meditate  upon  the  Sacred'  Scrip 
tures,     i   Tim.  iii.   17. 

2.  THEOLOGY  is   a  doctrine  very  •  fimp'e   and 
perfpicuous.     For  it  connitS  in  nothing  elfe,    but 
the  knowledge  of  religion.     But  religion   muft   be 
very  fimple  and  plain,   Iince  it  was    revealed,  that 
all  men,  not  only  the  learned,  and  fuch  as  excell  in 
parts,  but  all  men  indiscriminately,    the  rude,   and 
plebearis,  who  from  the  greateft  part  of  mankind, 
might  obtain  falvation.'     Therefore,  Theology  an4 
religion  ought  to  be  of  fuch  a  nature,   as  that   it 
might  be  underftood  by  all. 

3.  SINCE  the  fcone  of  Theology  is  the   edifica 
tion  and  falvation  of  mankind,   it  follows,   that  in 
every  doctrine,  attention  mould  be  paid  to  it's  uti 
lity,  arc!  that  fuch   doctrines  pught  principally  to 
\>e  infilled  on,   as  have  the  greateft   tendency  to 
promote  the  glory  of  God,  the  edification  of  the 

Church, 


'A  general  Idea  o 

Church,  and  piety.  Neceflary  doctrines  mould 
be  diftinguifhed  from  fuch  as  are  profitable,  and 
thofe  again  which  are  profitable,  from  fuch  as  are 
ufelefs. 

THE  do&rines  are  neceftary,  without  which, 
God  cannot  be  wormipped,  nor  falvation  obtained, 
fuch  as  the  exiftence  of  God,  that  Chrifl  hath  re-r 
Deemed  us,  &c. 

THESE  are  profitable,  which  have  indeed  their 
own  ufefulnefs,  but  are  not  of  abfolute  neceflity, 
fuch  as  the  understanding  certain  prophecies,  and 
fome  doubtful  paflages  in  Scripture. 

BUT  they  are  deemed  ufelefs,  which  do  not  in 
any  meafure  conduce  to  edification  and  piety.  The 
Sacred  Scripture  contains  none  that  can  be  term 
ed  ufelefs  •,  but  here  I  call  them  ufelefs,  which 
have  been  blended  with  necefiary  and  ufeful  ones, 
fuch  are  the  various  controverfies  which  have 
been  tofTed  about  in  fchools.  As  for  inftance, 
concerning  the  manner  of  the  divine  omnipre-r 
fence,  the  manner  of  the  eternal  generation  of  the 
Son  of  God,  or  of  the  proceflion  of  the  Holy 
Ghoft  :  And  befides,  it  ought  to  be  obferved,  that 
thefe  unnecefTary  doctrines,  moft  ccmmonly  turn 
put  to  be  noxious,  as  when  they  a.re  propofed  as 
necefiary,  or  rafhly  defined,  or,  when  upon  their 
account,  the  peace  and  tranquility  of  the  Church 
are  violated,  &c.  And  on  the  other  hand,  there 
are  errors,  which  may  be  termed  either  deadly, 
hurtful,  or  indifferent.  Thefe  are  deadly  which 

overthrow 


50  fbe  Preface. 

overthrow  -  religion  from  it's  foundation,  and  are 
definitive  to  faith  and  piety.  Thofe  again  are 
noxious,  or  hurtful,  which  though  not  neceffarily, 
nor  at  all  times,  yet,  very  frequently,  and  eafily 
are  injurious  to  falvation,  and  detrimental  to  pie 
ty.  Thole  errors,  again,  are  indifferent,  on  ac 
count  of  which,  none  are  excluded  from  falvation, 
providing  they  ftill  retain  fuch  doctrines,  as  are 
fundamental,  i  Cor.  iii.  11-15.  Likewife,  Rom. 
xiv.  &c.  No  perfon  is  free  from  errors  of  this 
kind. 

THIS  dlftinction  is  of  fignal  ufe  in  Theology, 
efpecially  in  treating  of  controverfies,  with  which 
cur  modern  Theology  abounds,  and  upon  it  very 
much  depends  the  peace  of  the  Church,  and  har 
mony  in  fentiments, 

BUT  here  it  may  be  enquired,  how  we  are  to 
drftinguifh  between  neceflary  and  fundamental  arti 
cles  of  faith,  as  alfo  betwixt  fundamental,  and  dead 
ly  errors. 

WITH  refpecT:  to  which  queition,  I  think  that 
the  four  following  fafe,  and  fimple  rules  may  be 
obferved. 

i.  WHATEVER  doclrine  is  exprefsly,  and  fre 
quently  inculcated  in  Scripture,  with  the  promife 
of  falvation,  or  the  threatning  of  damnation  an 
nexed  to  it,  that  doclrine  may  be  termed  funda 
mental  j  fuch  as  that  Chrift  is  the  Son  of  God,  that 

he 


A  general  Idea  of  theology.  5 1 

he  died  for  the  fins  of  mankind,   that   good  works 
arc  neceflary,  the  refurrection,  judgment,  &c. 

2.  THAT  doctrine,  which  is  fo  clofely  connected 
with  a  fundamental  article,  as. that  laying  it   afide, 
the  other  cannot  be  retained,  is  fundamental.     Eut 
that  doctrine   which  overthrows  any  fundamental 
article,  is  necefiarily,  and  of  itfelf  a  deadly,  or  de- 
ftructive  error. 

3.  THE  doctrine  which  banimeth  piety  and  the 
fear  of  God,  is   deftructive,  that  which   doth  not 
baniih  it  totally,  but  diminimeth  it,   is   dangerous, 
but  that  which  doth  not  promote  it,  is  ufelefs. 

4.  ANY  doctrine  neceflary   to  falvation,  cannot 
long  and  always  be  concealed  from  a  perfon  weil 
difpofed,  capable  of  inftruction,  and  who  employs 
himfelf  fincerely  in  queft  of  truth.     I  only  fpeak 
here  of  doctrines  that  are  neceflary,  otherwife   fuch 
a  man  might  fpend  his  time  in   ignorance,    nay, 
even  in  error,  with  reipect  to   other  points  of  re 
ligion.     But  it  is  imporTible  that  he  mould   err  to 
his  utter  ruin,   as  might  be  eafily   demonftrated 
from  Scripture,  and   invincible    arguments,    drawn 
from  reafon.     Therefore,  as  often  as   after  prayer, 
diligence,     and    ferious    examination,    any   point 
feems  obfcure,   or  doubtful,    fo  that  it  does   not 
clearly  appear  what  opinion  we  ought  to  embrace, 
or  what  \ve  ought  to  believe,  then  we  ought  to  be 
afluredly  convinced,  that  this   doctrine,    as   far   as 
it  furpafleth  our  comprehension,   is  not  neceflary 
to  falvation  •,  I  exprefsly  mention,  as  far  as  it  fur- 

pafieth 


Preface. 

paflcth  our  comprehenn'on,  for  it  may  be,  and  it 
often  happens,  that  a  doctrine  in  other  refpects  fun 
damental,  may  be  attended  with  fome  obfcurity  and 
not  clearly  revealed  in  the  word  of  God. 

IT  is  of  the  greateft  moment  in  Theology  always 
to  have  an  attentive  eye  towards  thefe  rules. 

VI. 

Of  the  particular  Dwifions  of  Geology. 

AFTER  treating  of  Theology  in  general,  and 
before  we  attempt  a  particular  treatife  on  the 
feveral  parts  of  it,  I  think  it  neceffary,  in  a  few 
words,  to  explain  it's  method  and  order.  And  here, 
indeed,  we  may  obferve,  that  method  is  a  thing  en 
tirely  arbitrary.  Hence  it  is,  that  Divines  have 
adopted  various  modes,  fome  applying  one  method, 
and  others  another  ;  but  that  appears  to  be  beft  and 
moft  excellent,  which  is  moft  fimple  and  perfpicu- 
QUS,  and  approacheth  nearefl  to  the  method,  of 
Sacred  Scrip,  that,  viz.  which  is  inftituted  accord- 
ing  to  the  feries  and  order  of  divine  revelation, 
and  commencing  with  creation  terminates  in  life 
eternal.  This  is  the  method  obferved  in  the  Apo- 
ftle's  Creed,  and  who  would  doubt  of  that  order 
being  preferable,  which  God  himfelf  points  out  in 
his  word,  Again,  this  method  is  very  fimple  and 
perfpicuous,  and  affifting  to  the  memory.  In  a 
word,  it  lays  open  to  our  view  the  various  de 
grees  of  divine  revelation,  and  confequently  the 
confumrnate  wifdom  of  God,  and  excellency  of 

the 


Of  the  different  Parts  of  Theology.  £j 

the  Chriftian  religion.  This,  therefore,  fhall  be  the 
order  of  our  fyftem. 

THE  doctrine  concerning  the  Sacred  Scripture* 
and  concerning  God,  fhaM  be  premifed,  fince  thefe 
two  are  the  foundation  of  univerfal  religion,  and 
are  difFufed  through  all  the  capital  points  of 
Theology.  Thcfe  being  premifed,  as  the  Sacred 
Scripture  is  divided  into  two  parts,  viz.  the  Old 
and  New  Teftament,  fo,  likewife,  fhall  our  Theo 
logy  confift  of  two  parts.  The  firft,  concerning 
the  time  that  preceded  Chrift's  advent.  The  lat 
ter,  concerning  the  time  confequent,  viz.  from  hiiJ 
advent  until  the  end  of  ages. 

IN  the  former  part,  the  creation  of  the  world 
immediately  offers  itfelf.  The  doctrine  of  Provi 
dence  mail  fucceed  creation  *  then  we  fhall  treat 
of  fin.  For  fin  is  the  occafion  of  the  whole  of  the 
divine  difpenfation  towards  men.  Again,  of  the 
decreesof  God,  respecting  the  falvation  of  mankind. 
Afterwards,  according  to  the  feries  of  times,  we 
(hall,  Firft.  Treat  of  the  period  which  preceded 
the  Flood.  Second.  The  Abrahamick  Covenant. 
Third.  The  Law  of  Mofes.  Fourth.  1  he  l-ro- 
phets.  Fifth.  The  various  ftate  of  the  Jews, 
Sixth.  The  ftate  of  the  other  nations. 

IN  the  latter  part,  we  fhall  treat,  Firft.  Of  the 
Miniftry  of  John  the  Baptift.  Second.  Jefus 
Chrift,  his  perfon,  threefold  office,  prophetical,  fa- 
cerdotal,  and  regal,  and  his  twofold  ftate  of  hu 
miliation  and  exaltation.  Third,  The  events 

which 


Preface. 

which  happened  after  his  exaltation  and  afcenfion  ; 
the  million  of  the  Holy  Ghoft,  the  preaching  of 
the  Apoftles,  the  deftruction  of  the  Jews,  the  cal 
ling  of  the  Gentiles,  and  the  conftitution  of  the 
Chriftian  Church.  Then  we  fhall  proceed  to  the 
doctrine  which  is  preached  in  the  Chriftian  Church, 
which  condfts  of  two  parts,  Firft.  Duties,  viz. 
Faith  and  Repentance.  Second.  Benefits,  or  Pro- 
mifes,  viz.  Justification,  and  Sanctification,  and 
Threatnings. 

WE  fhall  next  treat  of  the  Church  itfelf ;  of  it's 
nature,  irate,  and  government.  Afterwards  of  the 
affiftances  to  falvation,  whether  internal,  viz.  the 
grace  of  the  Holy  Spirit,  or  external,  as  divine  wor- 
fhip,  the  Miniftry,  the  Sacraments. 

LASTLY,  we  mall  proceed  to  fuch  things  as  re- 
Ipect  a  future  world  ;  fuch  are  the  ftate  of  fouls  after 
death,  the  end  of  the  world,  refurredlion,  judgment, 
life,  and  death  eternal. 

WHAT  we  have  already  delivered,  exhibits  a 
general  fynopfis  of  the  different  parts  of  Theology  ; 
we  come  now  to  a  more  particular  one,  of  it's  feveral 
capital  topicks. 


OF 


[     55     ] 
O  F 

CHRISTIAN 
THEOLOGY. 

SECTION    I. 

UPON  THE  HOLY  SCRIPTURE. 

CONCERNING  the  Sacred  Scripture,  there  are 
three  particulars,  which  offer  themfelves  to  our 
confideration.  Firft.  Wherein  it  confifts,  or,  of 
what  books  it  is  compofed.  Second.  What  are 
it's  attributes.  Third.  How  it  is  to  be  ufed. 

CHAP.     I. 

Concerning  the  Books  which  compofe  the  Sacred  Scripture.' 

THE  Sacred  Scripture  is  compofed  of  the  ca 
nonical  books  of  the  Old  and  New  Tefta- 
ment,  which  we  need  not  here  enumerate  fmgu- 
larly,  as  they  are  well  known.  They  are  called 
canonical,  becaufe  they  only  were  antiently  repo- 
fited  in  the  Canon,  that  is  the  catalogue  of  facred 
writings,  and  are  a  rule  of  faith  and  manners. 
The  Apocriphal,  or  as  they  may  be  termed,  hid 
den,  or  concealed  books,  are  excluded  from  the 
canon,  becaufe  they  were  not  acknowledged  as 
divine,  nor  produced  to  eftablim  any  doctrine  by 

the 


56  Serf.  I.  Clap.  1. 

the  antient  Church.  The  Roman  Church  has  re 
ceived  them,  the  third  and  fourth  book  of  Efira 
being  excepted,  which  are  manifeftly  fuppofiti- 
tious,  and  replete  with  fables.  Among  other  things, 
confult  C.  VII.  as  alfo,  the  third  of  the  Macca 
bees,  and  the  prayer  of  Manafies.  We  exclude 
the  Apocryphal  Writings  front  the  Holy  Canon, 
Hot  becaufe  they  would  contribute  much  to  fup- 
port  the  caufe  of  the  Romifh  Church,  if  they 
were  admitted^  but  becaufe,  in  all  things  truth 
ought  to  be  inquired  after,  and  we  think  it  criminal 
to  admit  human  compofures  as  divine.  But  the 
reafons  why  we  reject  thefe  Apocryphal  Books,  are 
as  follow; 

1.  BECAUSE  they  have  never    been  received, 
either  by  the  Jewifh,  or  antient  Chriftian  Church. 
With  refpect  to  the  Jewifh  Church,  "as  the  moft  of 
thefe   books  were    not    written    in   Hebrew,    the 
matter    is   abundantly  evident  j  it  is  alfo  evident 
from  Jofephus  againft  Appioh,  and  the  teftimony 
of  the  modern  Jews.     But  we  may  learn  the  fen- 
timents  of  the  antient  Chriftian  Church  onthishcad^ 
from  the  Synod  of  Laodicea,  celebrated  at  the  be 
ginning  of  the  fourth  century,  as  alfo  from  Origen, 
Athenafius,  Hyeronymus,  and  others. 

2.  BECAUSE  they  are  not  comprehended  in  that 
celebrated  diviiion,  into  which  the  Jews  divided 
the  whole  Scripture,  viz.  the  Law,  the    Prophets, 
and  the  Hagiographa,  or  holy   writing  which  dif- 
tinction  Chrift  himfelf  makes  ufe  of,  and  approves.- 
Luke  xxiv.  44. 

3.  BECAUSE 


Of  the  Canonical  Books  of  the  S.  S.          57 

3.  BECAUSE   there  are  no   exprefs   teftimonies 
produced  out  of  thefe  books  in  the  New  Tefta- 
ment,  as  out  of  others,  though  the  Apoftles   fome- 
times  have  a  refpect,  and  allude  to  their   hiftories, 
and  phrafes. 

4.  BECAUSE  they   contain   many  things  which 
prove  their  writers  to  be  liable  to   error  and  human 
infirmity,  and  cannot   poffibly  confift  with  divine 
infpiration,  which  might    be   eafily  demonftrated, 
from  a  particular  examination  of  each    of   thefe 
books. 

YET  we  do  not  totally  reject  them,  as  neither 
did  the  antient  Church.  They  were  read  as  books 
ufeful,  and  as  others  of  human  compofure,  in  their 
facred  aflemblies,  nay,  they  were  fometimes  quoted 
by  the  Fathers,  viz.  there  were  fome  books,  which 
were  of  divine  infpiration,  which  were  termed 
Protocanonical,  viz.  fuch  as  were  canonical  in  the 
higheft  fenfe,  and  others  were  called  Deutorccanoni- 
cal,  or  ecclefiaftical,  viz.  fuch  as  approached  neareft 
unto  the  canon. 

THE  reading  of  thefe  books  is  ufeful,  and  the 
moft  of  men  are  culpable  for  neglecting  it :  For 
they  contain  in  them,  Firft.  A  feries  of  Ecclefiafti- 
cal  hiftory,  efpecially  in  the  writings  of  the  Mac 
cabees.  Second.  Excellent  moral  precepts  in  the 
books  of  Ecclefiafticus,  and  in  the  book  of  Wif- 
dom.  Third.  By  them  we  are  made  acquainted 
with  the  opinions  which  the  Tews  entert.iir.ed,  rc- 
Ipecting  feveral  capital  points  of  religion,  before 
F  the 


58  Sett.  I.  Chap.  I, 

the  coming  of  Chrift,  viz.  the  refurre<5Hon,  and  the 
itate  of  fouls,  &c.  Fourth.  There  are  extant, 
fignal  examples  of  piety  and  conftancy.  Fifth* 
Their  reading  is  of  great  utility,  on  account  of  the 
Greek  ftyle,  which  approaches  neareft  to  the  ftyle 
of  the  New  Teftament.  Sixth.  Laftly  it  is  cer 
tain,  that  by  reading  them,  much  light  is  reflected 
on  many  pafTages  in  the  New  Teftament,  e.  g.  on 
fuch  as  are  related  in  the  Gofpel,  concerning  Hell 
and  Paradife,  and  the  refurreclion,  which  ought  to  • 
be  explained  according  to  the  opinion  and  ufage  of 
the  Jews,  who  wrote  after  the  captivity.  Now,  the 
Apocryphal  books  fully  elucidate  the  opinion  of 
thefe  Jews,  and  mew  us,  to  whst  fenfe  they  applied 
thefe  different  terms  and  phrafes. 

LET  us  now  return  to  the  Canonical  books, 
which  are  divided  into  thofe  of  the  Old  and  New 
Teftament.  The  Hebrews  divided  them  into  the 
Law,  the  Prophets,  and  Hageographa,  or  Holy 
Writings,  which  diftinclion  is  ftill  obferved  in  the 
Hebrew  Bibles,  as  the  order  of  the  Seventy  Inter 
preters  is  at  prefent  obferved  in  ours.  The  Law 
confifts  of  the  Penteteuch,  or  Five  Books  of  Moles. 
The  Prophets  are  divided  into  former,  viz.  thofe 
who  wrote  after  Mofes,  until  the  divifion  of  the 
Ifraelitim  Empire  ;  and  latter,  who  wrote  in  fubfe- 
quent  times,  viz.  from  that  diviiion,  until  Malachi. 
The  Hagiographa,  or  Holy  Writings,  are  the 
Pfalms,  Solomon's  writings,  Job,  Ruth,  Lamen 
tations,  Efther,  Daniel,  Ezra,  Nehemia,  and  the 
Books  of  Chronicles.  The  books  of  the  New  Te 
ftament  are  partly  hiftorical,  as  the  Four  Gofpels, 

the 


Upon  tie  Attributes  of  S.  S.  59 

the  Acts  of  the  Apoftles  ;  partly  dogmatical,  as  the 
Epiftles  of  Paul,  Peter,  James,  John,  and  Jude  ; 
one  is  prophetical,  viz.  the  Revelation. 

CHAP,    II. 

Of  the  Attributes  of  Sacred  Scripture. 

THE  attributes  of  Sacred  Scripture  are  it's  ne- 
ceflity,  integrity,  truth,    divinity,   authority, 
perfection,  and  perfpicuity. 

I.  WE  fuppofe,  that  a  divine  revelation  was   ne- 
ceflary  to  mankind,  which  might  be   proved  with 
out  any  trouble  j  this  being  granted,  it  was   necef- 
fary,  that  this   revelation  mould  be  configned   to 
writing,  left  that  through  the  negligence,  inftabili- 
ty,  or  laftly,  the  malice  of  men,  true  religion   might 
be  corrupted  or  be  totally  loft.     In    the   primitive 
ages,  indeed,  it  was  not  fo  neceflary  that  the  word 
of  God  mould   be  committed   to  writing,  on  ac 
count  of  the  longevity  of  the  Patriarchs,  frequency 
of  revelations,  and   other  reafons.     But  in    fubfe- 
quent  times,  it  was  indifpenfibly    neceflary   that  it 
mould  be  fo,  in  order  that   it   might   be   preferved 
unfullied,  and,  as  it  were,  in  a  pure  fountain,  and  the 
Church   faved  from  error.     Therefore,  we   read, 
that  it  was  the  divine  pleafure  and  command,  that 
revelations,  laws,   memorable  events,    &rc.  mould 
be  configned  to  writing. 

II.  Now,   we  are  to  enquire,  whether  we   haves 
the  word  of  God  entire,  and  this  is  what  we  deno- 

F   2  minate 


&>  SeSf.  I.  Chap.  II. 

minate  the  Integrity  of  Scripture,  which  is  two 
fold.     Firft.     Of  the  Canon.     Second.     Of  every 
particular  book.      Firft.     We  affert,  the  integrity 
of  the  Canon,  or,  that  we  have  at  prefent,  all  thofe 
books  which  were  admitted   formerly,  either    by 
the  Jews  or  primitive  Chriftians.     This  is  fuffici- 
cntly  evident,  with  refpedl  to  the  books  of  the  Old 
Teftament.     The  Jews  were  at  the  greateft  ima 
ginable  pains  in  preferving  thofe  books  •,  and  it  ap 
pears,   from   their   own  teftimony,    that  they  ac 
counted  the  very  fame  books   as   divine,   which   at 
prefent  confthute  the    Old    Teftament :  This    is 
proved  from  that   paflage,  Luke  xxiv.  44.  where 
our  Saviour,  according  to  the  Jewiih  cuftom,  di 
vides  the  Sacred  Writings  into  three  clafTes,    and 
thus  informs  us,  that  thofe  books  do  conftitute  the 
whole  body,  or  canon  of  Sacred   Scripture.     Like- 
wife,  as  to  the  books  of  the  New  Teftament,  the 
matter  is  clear,  from  the  Synod  of  Laodicea,   as 
likewife  from  the  catalogues  of  books  which  the 
ancient  Chriftians  received  as  divine,   which  were 
compiled  by  Hyeronymus,   and  others.     But  we 
have  thofe  very  books  at  prefent,  fo  that  not  one 
of  them  has  been  loft,  which  were  received  by  the 
ancient  Church.     There  is  no  reafon,   therefore, 
why   any    one  mould  object,    that    fome  writings 
have  been  loft,  which   are   mentioned    in  Sacred 
Scripture,  as  the  book  of  the  Words  of  the  Lord. 
Num.  xxi.    14.     The  book  of  Jefhe.  Jofh.  x.   13. 
The  books  of  Nathan  and  Gad.    i   Chro.   xxix.   29. 
Likewife,  the  Third   Epiftle  to   the  Corinthians. 
2  Cor.  xiii.   I.     The  Epiftle  to   the  Laodiceans. 
Col,  iv,   1 6,     For  befides,  that  it  cannot  be  made 

appear 


Upon  the  Attributes  tf  S.  S.  61 

appear  that  thefe  are  different  books,  from  what 
are  extant  under  different  titles  j  it  is  not  at  all  re-, 
quiflte  to  the  integrity  of  the  canon  of  Scripture, 
that  we  fhould  have  all  the  writings  of  holy  men, 
and  all  hiftories  which  are  quoted  in  our  Bibles. 
This  is  invincibly  proved,  from  this  consideration, 
that  the  ancient  Jews  and  Chriftians  had  not  thefe 
books  in  the  Canon,  and  yet  they  never  entertain 
ed  the  leaft  doubt,  of  their  having  the  entire  canon 
of  Sacred  Scripture. 

2.  WITH  refpect  to  the  particular  books,  we 
maintain  their  integrity.  For  it  is  certain  that 
they  were  handed  down  to  us,  pure  and  genuine. 
Jt  is  true,  indeed,  that  fome  faults  and  errors  have 
crept  in,  either  through  the  rnifapprehenfion,  ne 
gligence,  or  ignorance  of  tranfcribers.  And  in 
deed  it  is  impoflible,  that  the  cafe  mould  be 
otherwife,  unlefs  all  thefe  tranfcribers  had  been 
divinely  infpired.  Hence  fome  variation  and  dif 
ference,  is  to  be  found  in  fome  books  and  copies, 
which  is  the  cafe  with  all  writings,  and  yet  their 
truth  and  genuinenefs,  are  ftill  acknowledged  : 
But  this  does  not  detract,  from  the  integrity  of 
the  Sacred  Books  :  For  the  various  readings  are 
but  few  in  number,  and  of  little  moment,  all  of 
them  almoft  confiding  about  accents,,  diftinclions, 
commas,  particles,  and  words,  which  do  not 
change  the  fenfe.  Or  if  any  occur  which  are  of 
greater  moment,  it  is  moft  commonly  eafy  to 
find  out  where  the  error  lies,  and  what  is  the  ge 
nuine  reading.  Befides  all  thefe  books  agree,  in 
things  which  pertain  to  the  eflence  of  doctrine,  in 
F  3  articles 


62  Seff.  I.  Chap.  II. 

articles  of  faith,  precepts,  and  hiftories  :  But  an 
invincible  argument,  in  fupport  of  this  integrity,  is 
deduced  from  various  pafTages  of  Scripture,  to  be 
met  with  in  the  writings  of  the  ancients,  as  alfo  from 
it's  various  veriions,  into  different  languages,  which 
verfions  indeed,  do  agree  almoft  in  all  things,  with 
our  modern  books. 

III.  THE  third  attribute  of  Sacred  Scripture,  is 
it's  verity,  or  truth,  which  is  proved  principally  by 
two  arguments,  the  one  taken  from  the  characters 
of  it's  authors,  the  other  from  it's  contents. 

i .  As  to  the  firft  argument,  we  fuppofe  that 
thefe  books,  have  the  fame  perfons  for  their  au 
thors,  whofe  names  they  bear,  and  that  they  were 
written  at  the  particular  times,  in  which  they  are 
commonly  believed  to  have  been  written.  Both 
of  which  are  proved,  by  conftant  univerfal  tradi 
tion,  as  alfo  from  the  teftimony  of  ancient  pro. 
phane  authors.  It  can  no  other  way  be  proved, 
that  the  books  which  are  afcribed  to  Cicero  or  Vir 
gil,  were  written  by  them,  yet  this  was  never 
controverted.  This  being  laid  down,  we  have  to 
fee,  whether  the  authors  of  thefe  facred  writings 
have  written  truth.  But  this  is  proved,  becaufe  it 
was  in  their  power  to  do  fo,  as  it  is  granted,  that 
they  lived  in  the  very  places,  and  times  in  which 
the  things  which  we  relate,  happened.  Again,  they 
had  a  willingnefs  to  write  the  truth,  as  being  men  of 
integrity,  who  merited  credit,  if  ever  any  fuch  were 
to  be  found  •,  this  is  evident,  fince  nothing  could 
ever  be  produced,  to  make  their  teftimony  deferv- 

edly 


Upon  the  Attributes  of  S.  S.  6% 

edly  fufpected.  For  they  could  obtain  no  emolu 
ment  by  lying  ;  nay,  had  they  a  greater  regard  to 
perfonal  utility  than  the  truth,  they  never  woulcj 
have  published  a  doctrine,  which  brought  upon 
them  the  odium  of  the  world.  Laftly,  they  would 
have  obtained  no  credit  with  men,  had  they  not 
told  truth,  fince  their  doctrine  was  of  fuch  a  na 
ture,  that  inftead  of  alluring  tended  rather  to  deter 
all  men  from  embracing  it.  In  a  word,  no  wit- 
neftes  will  ever  merit  credit,  if  it  be  denied  to-  the 
teftimony  of  the  Apoftles  and  Prophets. 

2.  To  come  to  the  latter  argument ;  the  matter 
contained  in  Scripture,  confifts  of  hiftory  and  doc 
trine.  The  truth  of  its  hiftories,  is  invincibly  de- 
monftrated,  from  the  teftimony  of  prophane  hifto- 
rians,  who  relate  the  principal  events  recorded  in 
facred  hiftory,  fo  that  credit  can  be  given  to  no 
hiftory,  if  the  truth  of  facred  hiftory  be  called  in 
queftion  :  Thefe  teftimonies  are  collected  by  *  Gro- 
tus,  in  his  excellent  book,  upon  the  truth  of  the 
Chriftjan  Religion,  and  others, 

BUT  the  truth  of  it's  doctrines,  which  confift  in 
articles  of  faith,  precepts,  promifes  and  threatnings, 
is  proved  by  the  light  of  nature,  right  reafon,  and 
the  power  of  confcience,  as  will  appear  to  any  atten 
tive  perfon  at  the  firft  fight, 

IV.  But  it  is  not  fufficient,  to  believe  that  the 
Scripture  is  true,  unlefs  ws  likewife  believe  it  to 

be 

*  Grot,  B.  I.  Chap.  XIV,  and  every  "Are  in  the  third. 


64  Seff.  I.  Cbap.  II. 

be  divine,  that  is,  infpired  of  God.  2  Tim.  in. 
16.  In  order  to  a  right  underflanding  of  this,  we 
are  to  consider  wherein  that  infpiration  confifts,  and 
how  it  may  be  proved. 

1.  THIS   infpiration   may   be  thus   conceived. 
Sometimes  God  fo  affected  the  facred  authors,  that 
he  infpired  into  them  the  knowledge  of  the  things 
themfelves,  and  words,  viz.  when  they  difcover- 
ed,   or  wrote  things  which  before  had  been  hid 
from  them,  as  in  prophecies,     But  when  they  dif- 
courfed  of  matters  which  they  had  known  before, 
or  configned  them  to  writing,   in  that  cafe,  they 
flood  in  no  need  of  fuch  infpiration,  as  would  re^ 
veal  to  them  every  particular  thing.      Thus,  the 
Apoitles   flood   in   no  need   of  infpiration,   when 
they  wrote  the  hiflory  of  the  I^ord  Jefus,  as  then 
they  wrote  only  fuch  things,   as   they  had  been 
eye  and  ear  witnefs  to.     j  John  i.  I.     Yet  the  Spi 
rit  of  God,  fo  directed  and  influenced  them,  that 
nothing  proceeded  from  them,  but  what  was  true. 
But  at  the  fame  time,  each  of  them  fpoke  and 
wrote  according   to  his  natural  genius  and  man 
ner,   as   we   find   from   the   cliverfity  of  ftyle  and 
fpeech,  uied  in  the  writings  of  the  Apoflles  and 
PrcpheLS. 

2.  THE  principal  arguments  in  fuppojt  of  the 
divinity  of  '•  cripture,  are  as  follow.     The  very  truth 
of  the  Scripture  proves  it's  divinity.     For  if  what 
ever   it  contains  be  true,  it  is  divine,    becaufe  it 
teftifivS  of  itlelf,   that  it  is  divine.      Second.    It 
may  be  pro/ed  from  the  internal  characters  of  di- 

vmity, 


Upon  tie  Attributes  ofS.  S.  6$ 

vinity,  which  are  obvious  in  the  doctrine  contained 
in  the  Sacred  Books,  efpecially  it's  confummatc 
perfection,  and  fingular  efficacy,  which  could  not 
proceed  from  men. 

3.  FROM  the  miracles  of  the  Prophets,  the  Lord 
Jelus  and  his  Apoftles,  which  they  wrought  in 
">  confirmation  of  their  doctrine.  But  the  truth  of 
/  thefe  miracles  is  proved,  not  only  from  what  we 
have  faid,  when  demonftrating  the  truth  of  Scrip 
ture,  but  Jikewife  from  the  confeflion  of  our  ad- 
verfaries.  The  Jews,  the  moft  invective  adverfa- 
ries  to  the  Chrirtian  Religion,  could  not  deny  that 
Chrift  wrought  miracles,  they  only  urged  their 
not  being  wrought  by  a  divine  power.  Likewife 
from  the  teftimony  of  foreign  hiftorians,  who  re^ 
late  fome  of  the  miracles  recorded  in  Scripture. 
Thus,  Menande  relates  the  miricle  which  is  men 
tioned,  i  Kings  xvii.  of  the  drought-  which  laft- 
cd  during  the  fpace  of  three  years.  The  fourth 
argument,  which  is  invincible,  is  drawn  from  ^o- 
phecies.  Here  we  fuppofe,  that  thefe  prophecies, 
were  delivered  before  their  events,  than  whkh, 
nothing  is  more  certain.  Who  would  doubt  of 
JVIofes  living  in  very  remote  times,  or  that  the 
Prophecies  of  the  Old  Teftament,  which  were 
written  many  ages  before  the  coming  of  Chrift, 
were  known  by  the  Jews.  3.  We  fuppofe  that 
thefe  prophecies  exactly  correfpond  with  their 
events,  which  will  be  fufficiently  proved,  by  a 
comparifon  of  the  prophecies  themfelves,  with  the 
events  :  Thefe  things  being  laid  down,  we  con 
clude  that  God  was  their  a-uthor,  fince  no  r.  an 

coulci 


66  Sect.  I.  Chap.  II. 

could  ever  forefee,  or  predict  future  events,  con- 
fequently  their  authors  muft  have  been  infpired  of 
God. 

To  thefe  arguments,  advanced  in  fupport  of 
the  divinity  of  Scripture,  fome  add  the  teftimony 
of  the  Holy  Spirit,  which  indeed  may  be  taken  in 
a  twofold  fenfe.  Firft,  As  the  Holy  Spirit  himfeif 
teftifies,  and  fpeaks  in  Scripture ;  in  which  fenfe, 
this  does  not  differ  much  from  the  arguments 
taken  from  thofe  characters  of  divinity,  which  we 
have  already  mentioned.  Second,  As  it  denotes 
the  operation  of  the  Holy  Spirit,  which  acts  upon 
man,  and  difpofes  him  to  acknowledge,  and  yield 
his  affent  to  thefe  characters.  Which  operation  is 
indeed  neceflary  ;  yet  many  are  of  opinion,  that 
accurately  fpeaking,  it  cannot  be  adduced  as  an 
argument,  in  fupport  of  the  divinity  of  Scripture. 
See  Annot.  of  Trochin.  upon  Wendelinus.  Pref. 
C.  3.  Th.  4. 

V.  THE  fifth  attribute  of  Scripture,  is  it's  au 
thority.  Now  if  the  Scripture  be  divine,  it  muft 
be  of  the  higheft  authority,  both  as  to  faith  and 
manners.  Concerning  this  authority,  after  what 
has  been  already  obferved,  it  would  be  unnecefia- 
ry  to  treat  profefledly,  were  it  not  that  we  have 
to  combat  here  with  the  teachers  of  the  Roman 
Church.  For  when  they  fee  that  their  errors,  and 
tenets  cannot  be  defended,  but  on  the  contrary 
are  defeated  by  Scripture,  not  daring  to  deny  it's 
authority,  totally,  they  diminifh  it  as  much  as 
poffible,  left  they  fhould  be  obliged  to  acknow 
ledge 


Upon  tie  Attributes  of  5.  S.  6j 

ledge  that  the  Church  errs,  ,and  that  they  might 
maintain  the  authority  of  their  own  Church. 
This  has  been  the  fource  of  almoft  all  the  contro- 
verfies,  which  have  happened  between  them  and 
us,  viz.  concerning  the  authority  of  Scripture, 
it's  perfection,  and  perfpicuity,  alfo  the  Church  it- 
fclf,  &c. 

THEY  acknowledge,  indeed,  that  the  Scripture 
ofitfelf,  is  of  divine  authority,  but  that  it's  au 
thority,  as  to  us,  depends  upon  the  teftimony  of 
the  Church.  But  if  the  Scripture  be  of  the  high- 
eft  authority  of  itfelf,  it  muft  be  of  the  higheft 
as  to  us,  fo  that  this  distinction  is  frivolous.  They 
indeed  object,  that  we  without  the  teftimony  of 
the  Church  could  not  know  that  the  Scripture  is 
divine,  and  that  it  is  handed  down,  and  made 
known  to  us  by  the  Church.  But  the  anfwer  to 
this  is  plain  •,  for  we  do  not  deny  that  the  divine 
origin  of  Scripture  is  made  known  to  us  by  the 
Church,  or  by  human  teftimony,  as  for  inftance, 
when  it  is  queftioned,  whether  the  Sacred  Books, 
have  for  their  authors,  the  very  fame  perfons, 
whofe  names  are  affixed  to  them,  whether  they 
were  written  at  the  particular  times,  in  which 
we  maintain  their  being  written,  and  whether 
they  have  long  fince,  and  always  been  efteemed 
as  canonical.  In  thefe,  and  queftions  of  the  like 
nature,  which  properly  belong  to  hiftory,  we 
muft  have  recourfe  to  tradition,  or  the  .teftimony 
of  men.  But  this  teftimony  confers  no  power  or 
authority  upon  the  Church.  The  Church  teftifies 
after  the  fame  manner,  as  the  univerfal  confent, 

and 


.  I.  Chap.  II. 

and  conftant  tradition  of  the  ancients  teftify,  that 
the  works  of  Cicero,  were  wrote  by  Cicero  him- 
felf :  Or  that  the  laws  which  are  to  be  found  in 
their  code  of  inftitutions,  were  compiled  by  Jufti- 
nian,  and  other  emperors,  yet  it  does  not  follow, 
that  thefe  laws  derive  their  authority  from  fuch 
teftimony.  Again,  it  is  erroneoufly  arTerted,  that 
we  by  no  other  means  can  be  afTured  of  the  truth, 
and  divinity  of  the  Scripture,  but  by  the  teftimo 
ny  of  the  Church-,  as  without  that  teftimony,  it's 
truth  and  divinity  may  be  demonftrated,  from  the 
characters  of  both  being  ftamped  upon  it,  as  alfo 
from  the  very  nature  of  it's  doctrine,  precepts, 
promifes,  and  threatnings.  But  the  opinion  of 
the  Romans  is  refuted,  as  it  would  be  abfurd  to 
prove  the  divinity  and  authority  of  Scripture, 
from  the  Church,  For  here  they  move  in  a  mani- 
feft  abfurd  circle.  They  found  the  authority  of 
the  Scripture,  upon  the  authority  of  the  Church, 
but  if  any  one  fhould  afk  them  how  they  prove 
the  authority  of  the  Church,  they  endeavour  to 
prove  it  from  Scripture ;  but  how  fhall  the 
Church's  authority  be  proved  from  Scripture,  the 
authority  of  Scripture  not  being  previously  efta- 
blifhed.  Befides  fuch  is  the  nature  of  faith,  that 
it  depends  on  divine  and  not  on  human  teftimony. 
Therefore  we  conclude,  that  the  Sacred  Scripture 
is  of  divine  authority,  and  that  it  is  the  only  rule 
of  faith  and  manners,  in  wiych  we  ought  entirely  to 
acquiefce. 

VI.    WE    are   now  to  confider  it's  perfection. 
we  call  the  Scripture  perfect,  our  meaning 

is, 


Upon  tie  Attribute  of  S.  S.  69 

is,  that  it  contains,  in  a  perfect  manner,  all  things 
neceflary,  either  to  be  believed  or  practifed,  in 
order  that  we  might  obtain  falv^don.  Here  two 
things  are  obfervable.  Firft.  That  this  perfection 
is  attributed  to  Scripture,  only  with  refpect  to 
things  necefTary  to  falvation.  The  Romans  there 
fore  object  to  no  purpofe,  that  there  are  fome  ar 
ticles  of  faith,  which  are  not  contained  in  Scrip 
ture,  fuch  as  the  perpetual  virginity  of  the  Blefled 
Virgin,  and  others  of  the  like  nature.  For  thefe 
do  not  affect  the  eflenee  of  faith,  nor  are  they  ne- 
ceflary  to  falvation.  Second.  We  may  obferve 
that  thefe  necefTaries  are  contained  in  Scripture, 
under  a  double  form,  either  exprefsly,  and  in  fb 
many  words,  or  by  necefTary  and  evident  confe- 
quence.  Thus,  from  Scripture  aflerting,  that 
Chrift  was  a  man  like  to  us  in  all  things,  we  juft- 
ly  conclude,  that  he  had  the  members  of  a  human 
body.  This  doctrine  concerning  confequences,  is 
manifeftly  and  invincibly  confirmed  from  that  paf- 
fage,  Matt.  xxii.  31.  32.  Where  the  Lord  Je- 
fus  proves  the  refurrection,  from  thefe  words  of 
Scripture,  I  am  the  God  of  Abraham,  and  of  Ifaac, 
and  of  Jacob,  Which  words  do  not  exprefsly  treat 
of  the  refarrection,  yet  they  prove  it  by  evident  and 
necefTary  confequence. 

2.  WE  prove  the  fufficiency  and  perfection  of 
Scripture,  in  the  fenfe  we  have  already  mentioned, 
Firft.  From  very  many  pafTages  in  Scripture. 
Deut.  iv.  2.  Ye  mail  neither  add  nordiminifh,  &c. 
Pf.  xix.  8.  The  law  of  the  Lord  is  perfect.  2.  Tim. 
Hi.  1 6.  All  Scripture  is  given  by  infpiraticn  of 

God, 


70  Seff.  I.  Chap.  II. 

God.  Which  text  is  of  great  force.  Second.  From 
the  fcope  of  Scripture.  Now,  the  fcope,  or  defign 
of  it,  was,  through  faith,  to  lead  us  unto  life  eter 
nal.  John  v.  39.  Rom.  xv.  4.  2  Tim.  iii.  15. 
But  if  the  Scripture  be  not  perfect,  God  muft  be 
frustrated  in  his  defign,  fince  without  this  perfection, 
it  will  not  be  fufficient  to  falvation. 

3.  BECAUSE  no  article  of  faith  neceflary  to  fal 
vation,  can  be  produced,  which  is  not  to  be  found  in 
Scripture. 


HERE  the  Romifh  Clergy  enter  into  a  contro- 
.  verfy  with  us,  as  likewife  do  the  Enthufiafts.  The 
former,  in  order  to  defend  their  traditions,  which 
they  prefcribe  as  neceflary,  though  there  be  the 
deepeft  filence  concerning  them  in  the  word  of 
God,  do  argue  the  imperfection  of  Scripture  ;  and 
explain  their  opinion  in  the  following  manner. 
They  acknowledge,  indeed,  the  perfection  of  the 
word  of  God,  but  aflert,  that  it  is  twofold,  viz. 
written,  and  unwritten,  or  tradition  ;  and  tell  us, 
that  the  Apoftles  fpoke  many  things  which  were 
not  configned  to  writing,  but  handed  down  by 
tradition.  Thefe  traditions  we  do  not  totally  re 
ject,  no>  do  we  deny  that  tradition  ought  fre 
quently  to  be  confulted.  Thus,  in  queftions  which 
relate  to  the  difcipline  and  order  of  the  Church, 
external  worfhip,  rites,  things  facred,  &c.  much 
regard  mould  be  paid  to  the  inftitutions,  and 
cuftoms  of  the  Univerfal  Church.  Which  we  have 
reafon  to  believe,  proceeded  from  the  Apoftles,  or 
Apoftolick  men.  But  that  any  articles  of  faith, 

neceflary 


Upon  tke  Attributes  ofS.  S.  jt 

rteceflary  to  falvation,  or  precepts,  not  mentioned 
in  Scripture,  fhould  be  founded  on  tradition,  is 
what  we  deny. 

Now,  the  opinion  of  the  Romifh  Church  may 
be  confuted.  Firft,  From  what  has  been  already 
offered,  concerning  the  perfection  of  fcripture  ; 
for  if  tradition  be  of  equal  value  with  the  written 
word,  or  even  annexed  to  it,  the  perfection  and 
fufficiency  of  the  Sacred  Scripture  mud  be  given 
up.  Second,  Becaufe  tradition  is  often  obfcure, 
ambiguous  and  uncertain.  Third,  Becaufe,  un 
der  the  pretence  of  tradition,  a  door  will  be  opened 
for  error  and  fuperftition,  as  evidently  appears, 
from  experience.  The  texts  of  fcripture,  ufaally 
quoted  in  fupport  of  tradition,  fcarcely  merit  a 
particular  anfwer.  As,  i  Cor.  xi.  2.  Now  I  praife 
you  brethren,  that  ye  keep  my  traditions,  as  I  de 
livered  them  unto  you.  2  ThefT.  ii.  15.  There 
fore,  brethren,  (land  fail  by  the  traditions,  which 
ye  have  been  taught,  whether  by  word,  or  our 
epiftle.  Alfo,  John  xvi.  12.  xxi.  25.  With  re- 
fpecT;  to  which,  it  may  be  fufficient  to  obferve  in 
general,  that  thefe  paflages  do  not  refer  to  any 
neceflary  articles  of  doctrine,  which  had  not  elfe- 
where  been  delivered,  and  configned  to  writing. 

ENTHUSIASTS  and  Libertines  fpeak  in  a  very 
fcornful  drain,  concerning  the  facred  fcripture, 
as  they  do  of  every  thing  elfe  of  an  external  na 
ture.  There  are  fome  to  be  found  among  them, 
who  maintain,  that  only  the  firft  principles  of  re 
ligion  are  contained  in  fcripture  ;  that  it  is  a  dead 

letter, 


Sect.  I.  C.  II. 


letter,  and  that  there  is   no  need  of  the  written 
word,  or  of  preaching,    if  they  have   the  internal 
word,    i.  e.    the  infpiration  of   the  Holy    Spirit. 
"Which  opinion  is  reproachful  to  the  Sacred  Scrip 
ture,  and  confequently  to  God  himfelf,  and  is  in* 
confiftent  with  what  we  read,   concerning  it's  ex- 
tenfive  utility,  abfolute  neceffity,   and  it's  admira 
ble  and  divine  energy.     Second.     It  is  abfurd,  and 
contrary  to  right  redbft*  and  the  nature  of  rhan, 
whoj  being  endowed  with  reafbn,  is  not  impelled 
by  internal    infpirations,    but   by   inftruction  and 
motives.     Third.     It  is  in  the  higheft  degree  dan 
gerous,  fince  by  it,  a  wide  open  is  made  for  the 
introduction  of  infighificant  fopperies,  nay,  even  of 
vice  itfelf,  as  appears  from  the  hiftory  of  the  Ana- 
baptifts,  and  Enthufiafts  j  the  order  of  the  Church 
is  fubverted,  and  confufion  introduced.     For  where 
there    is   no   rule,   nor   ftandard,    by  which    the 
doctrines,  or  tents  of  men   were   to  be  examined, 
in  that  cafe,  no  method  would  remain,  by    which 
raving  Enthufiafts,  or  abandoned  perfons,  might  be 
confuted.     Every  one  will  readily  tell  us,  that  this, 
or  the  other  thing  proceeded  from  the  inspiration  of 
God,  which  might  be  eafily  proved  by  innumerable 
examples. 

VII.  WHAT  now  remains,  '  is  the  perfpicuity  of 
Scripture,  concerning  which,  let  us  Tee.  Firft. 
Wherein  this  perfpicuity  confifts.  Second.  By 
what  arguments  it  may  be  confirmed. 

i.  WEaflert,  that  the  Scripture  is  perfpicuous, 
in  this  fenfe,  viz.  that  in  it  the  doctrine  of  falva- 

tion 


Upon  the  At  tributes  of  S.  S.  73 

tion  is  fo  perfpicuoufly  and  clearly  revealed,  that 
it  may  be  understood  in  things  necefTary  to  falva- 
tion,  nay,  in  many  other  things  of  utility,  by  any 
perfon  who  enjoys  the  life  of  his  understanding, 
gives  attention,  and  fearches  after  the  truth  with 
fmcerity.  We  afcribe  this  perfpicuity  to  Scrip 
ture,  Firlt.  With  refpecl  to  things  necefiary  to  faU 
vation.  We  do  not  deny,  that  many  things  obfcure 
are  contained  in  Scripture  ;  but  either  thefe  are  not 
neceiTary  to  falvation,  thus,  we  might  be  igno 
rant  of  the  meaning  of  that  portion  of  Scrip.  I 
Cor.  xv.  29.  concerning  the  baptifm  for  the  dead, 
without  any  hazard  of  falvation.  Or,  if  neceffary, 
they  are  explained  more  clearly  elfewhere.  Thus, 
the  words  of  Chrift,  John  vii.  53.  Except  ye  eat 
the  fleftl  of  the  Son  of  Man,  &c.  at  firft  fight  ap 
pear  to  be  obfcure,  and  have  afforded  matter  of 
controverfy  in  the  Church.  But  elfewhere,  even 
in  this  very  chapter,  Chrift  himfelf  expreffeth  his 
meaning,  in  terms  no  way  ambiguous.  Second. 
We  flippoie,  that  fuch  as  read  the  Scripture,  do 
yield  attention,  are  fincere  in  their  refearches  after 
truth,  and  make  a  proper  ufe  of  fuch  means  as  are 
necefTary,  in  order  to  the  obtaining  it.  For  if 
thefb  be  wanting,  no  writing,  though  ever  fo  per- 
fpicuous,  could  be  rightly  underftood. 

BESIDES,  it  is  to  be  obferved,  that  the  Scrip 
ture  is  perfpicuous,  both  with  refpect  to  it's  mat 
ter,  and  the  method,  according  to  which,  the  va 
rious  fubjects  are  treated.  The  fubjeils  are  clear 
and  fimplc  (we  always  fpeak  of  fuch  as  are  necef 
fary  to  falvation)  confifting  of  hiftory,  doctrine, 
G  precepts, 


74  Sect.  I.  Cbap.  II. 

precepts,  and  promifes  ;  for  thefe,  as  {bon  as  heard, 
or  read,  are  underftood,  as  far  as  the  underftand- 
ing  of  them  is  neceffary  to  falvation.  As  to  me 
thod  and  ftyle,  it  is  fimple,  perfpicuous,  and  ac 
commodated  to  the  capacity  of  the  vulgar,  in  fuch 
points  as  affect  the  efTence  of  religion,  as  has  been 
juft  now  obferved  ;  this  is  evident  to  every  one 
who  reads  the  Scripture. 

2.  THIS  perspicuity  of  Scripture  is  evinced  by 
the  following  arguments.  Firft,  By  Scripture  it- 
fdf,  Ueut.  xxx.  n.  For  this  commandment, 
which  I  command  thee  this  day,  is  not  hidden 
from  thee,  it  is  not  far  off.  Pfal.  xix.  8.  9.  The 
law  of  the  Lord  is  perfect,  &c.  And,  cxix.  105. 
Thy  word  is  a  light  unto  my  feet,  and  a  lamp 
unto  my  paths.  Second,  From  the  fcope  and  in 
tention  of  God,  which  was  the  manifeitation  of  his 
will,  and  the  way  of  falvation  to  us.  John  xx.  31. 
and  elfewhere.  But  in  order  to  this,  perfpicuity 
in  the  word  of  God  is  necefiary.  Now,  if  his 
word  be  not  perfpicuous,  we  muft  either  fay,  that 
he  could  not  fpeak  perfpicuoudy,  or  otherwife, 
.that  he  would  not  •,  neither  of  which  could  be  fpo- 
ken  without  blafphemy.  Third,  It  might  be 
proved,  by  taking  a  particular  view  of  the  feveral 
articles  of  faith,  which  are  neceflary  to  falvation, 
as  no  article  can  be  produced,  which  is  not  fully 
elucidated  in  Scripture.  Fourth,  We  are  obliged, 
li.'vicr  pain  of  damnation,  to  believe,  and  do  the 
will  of  God  •,  fo  that  it  muft  be  in  our  power  to 
imuerftind  the  true  meaning  of  Scripture,  fince  a 
law,  which  is  not  promulged,  or  involved  in  ob- 

fcurity> 


Upon  the  Attributes  of  S.  S.  75 

/curity  is  not  obligatory.     Hence  we  conclude,  that 
the  Scripture  is  perfpicuous. 

THESE  things  are  fo  plain,  as  to  make  it  un- 
neceiTary  to  dwell  longer  upon  refuting  the  doctrine 
of  our  adverfaries.  They  in  vain  object  that  pafiage 
in  2  Pet.  iii.  16.  where  it  is  faid,  that  fome  things 
hard  to  be  understood,  are  to  be  found  in  the  Epif- 
tles  of  Paul,  &rc.  We  do  not  deny  that  there 
are  paflages  in  the  writings  of  Paul,  as  likevvife 
in  thofe  of  the  other  facred  writers,  which  are  dif 
ficult  and  obfcure  ;  but  thefe  places,  if  they  do  not 
treat  of  things  neceflary,  do  not  affect  this  contro- 
verfy  -,  but  if  in  them  doctrines  neceflary  to  falva- 
tion  are  delivered,  they  are  expreffed  in  a  manner 
very  intelligible  elfewhere.  Befides,  Peter  does 
not  tell  us  here,  that  thofe  things  which  were  writ 
ten  by  Paul,  were  hard  to  be  underftood  in  them- 
felves,  by  all,  but  only  by  fuch  as  are  unlearnei, 
unteachable,  contumacious,  and  unftable,  who  did 
not  rightly  expound  them,  but  perverted  and  de 
praved  them  to  their  own  deftruction.  To  pcrfons 
of  fuch  difpofkions,  nothing  will  ever  be  fufHciently 
perfpicuous. 

Now,  if  the  fcripture  be  not  perfpicuous,  how 
{hall  the  univerfal  body  of  Chriftians  be  inftrueted 
in  the  knowledge  of  the  doctrine  of  falvation.  If 
the  Papifts  tell  us,  from  the  definitions  and  inter 
pretations  of  the  Church,  truly  this  would  be 
vaftly  more  difficult,  obfcure,  and  the  knowledge 
of  them  attended  with  more  labour  and  pains. 
For,  how  fhall  it  appear  to  plebeans,  and  the  more 
G  2  illiterate 


?6  Seff.  I.  Chap.  III. 

illiterate  part  of  mankind,  what  is  the  fenfe  of  the 
Church.  Truly  there  is  much  obfcurity  in  the 
writings  of  the  Fathers,  Councils  and  Traditions,  io 
that  they  can  neither  be  read,  nor  underftood,  with 
out  great  and  daily  labour,  whereas,  one  or  two 
paflages  in  fcripture,  one  dictate  of  Chrift,  is  iuf- 
ikient  to  eftabliih  any  doctrine. 

CHAP.     III. 

Of  the  Ufe  of  Sacred  Scripture. 

TPIE  ufe  of  Scripture  is  twofold,  viz.  it's  read 
ing,  and  interpretation. 

OUR  Church  maintains,  that  the  reading  of 
Scripture  is  not  only  lawful,  but  necefiary  in  op- 
pofition  to  the  Romans,  who,  efpecially  in  the  time 
of  the  reformation,  denied  the  reading  of  it  to  the 
common  people.  At  prefent,  indeed,  there  are 
many  in  the  Roman  Church,  efpeeially  in  France, 
who  are  afhamed  to  defend  this  infamous  doctrine, 
but  in  the  moil  of  places,  the  vulgar  are  laid  under 
this  prohibition,  unlefs  with  certain  reftridions  and 
cautions,  hence  the  degrees  of  Pope,  Alexander 
VII.  in  his  inventory  of  prohibited* books  at  the 
beginning  R.  IV, 

Now,  that  all  have  a  right  to  perufe  the  Scrip 
ture,  we  prove,  Firft.  From  Scripture,  Deut.  vL 
6.  7  And  thefe  words  which  I  command  thee  this 
day,  mall  be  in  thine  heart,  and  thou  malt  dili 
gently  teach  them  unto  thy  children,  &c.  John  v. 

39,  Search 


Unon  the  Ufe  of  S.  S.  77 

39.  Search  the  Scripture,  &c.  Acts  viii.  28.  and 
xvii.  1 1.  &c.  Second.  From  the  practice  and  cuftom 
of  the  ancient  Church,  whether  Jewifh  or  Chriftiaru 
Acts  xv.  21.  Neh.  viii,  2.  3.  Becaufe,  without  read 
ing  the  Scripture,  we  could  not  obtain  the  end  for 
which  it  was  given,    this  end  is  plainly  pointed  out 
to  us.   John  xx.  31.      Thefe  things  are  written, 
that  ye  might  believe,  that  Jefus    is  the  Son  of 
God,  and  that  believing,  ye  might  have  life  in  his 
name.     2  Tim.  iii.  15.  4.   if  the  Scripture  was  not 
read  by  the   vulgar,    they  could  not  tmderftand, 
whether  the  doctrines  which  they  heard  from  their 
teachers  were  true.     For  they  muft  either  repofe 
in  them  a  blind  implicit  faith,  or  otherwife,  they 
muft  be  infallible,  fo  that  they  might  be  duly  cre 
dited  :  Both  of  which  being  abfurd,  it  follows,  that 
their  doctrine  muft  be  examined  according  to  the 
word  of  God.     Acts  xvii.  u.  where  we  read,  that 
the  doctrine  of  the  Apoftles  themfelves,  was  tried  by 
this  rule. 

2.  BUT,  in  order  that  the  fcripture  might  be 
read,  it  is  neceflary  that  it  Should  be  translated 
into  the  language  of  every  particular  country, 
which  practice  we  find  prevailed  in  the  Primitive 
Church  ;  hence  the  production  of  fo  many  various 
versions,  Greek,  Latin,  Syriack,  Arabick,  Gothick, 
&c. 

OF  the  ancient  versions,   the  Septuagent,  and 

the  vulgate  Latin  verfion,  are  the  principal.     The 

Septuagent,  is  the  tranflation  of  the  books  of  the 

Old  Teftament  into  the  Greek  tongue,  about  280 

G  3  years 


78  Seff.  I.  Chap.  III. 

years  before  Chrift,  which  was  completed  at  the 
requeft  of  Ptolemeus  Adtlphus,  King  of  Egypt, 
or  as  others  would  have  it,  Lagus.  The  Church 
'of  Rome  are  of  opinion,  that  this  verfion  was  ac- 
complifhed  by  divine  infpiration,  which  was  a!ib 
maintained  by  fome  men  of  learning,  particularly 
Ifaac,  Voffuis,  who  is  editor  of  a  treatife,  upon  the 
authority  of  this  translation,  However,  this  opin 
ion  is  oppofed  by  various  arguments.  Yet  it  is 
certain,  it  was  valued  highly  by  the  ancient 
Church,  and  it  is  offignal  ufe  in  explaining  the  Sa 
cred  Scripture,  as  light  may  be  derived  from  it, 
upon  various  paffages.  The  Latin,  commonly 
termed  the  vulgate  translation,  was  compiled  out 
of  an  ancient  vulgate  verfion,  and  a  tranflation  of 
Hieronymous.  The  Council  of  Trent  hath  declar 
ed  this  to  be  authentic,  but,  erroneouily,  as  it  has 
been  corrected,  and  amended  in  innumerable  pla 
ces,  by  Pope  Sextns  V.  Befides,  it  may  be  ob- 
ferved  that  this  tranflation  differs  in  many  places 
from  the  Septuagent,  fo  that  the  one  of  them 
muft  be  erroneous.  Yet  the  reading  of  this  vulgate 
tranflation,  may  be  of  ufe.  We  mall  fay  nothing  of 
the  other  translations  offcripture. 

BUT  what  ought  principally  to  be  attended  to 
here,  is,  that  none  of  thofe  tranflations,  ought  to  be 
put  in  balance  with  the  original  text,  as  none  of 
them  can  be  faid,  to  be  abfoluteiy  perfect  in  every 
refpect. 

"  FOR  which  reafon,  fuch  as  are  defirous  of 
^  knowing  the  true  fenfe  cf  fcripture,  ought  to 

"  read 


Upon  the  Ufe  of  S.  S.  79 

"  read  it  in  it's  fountain,  and  original  languages  : 
"  The  knowledge  of  which  is  particularly  neceftary, 
"  for  fuch  as  expound  the  word  of  God,  or  teach 
"  it  to  others." 

II.  INTERPRETATION  fhould  always  accompa 
ny  the  reading  of  fcripture.  For  it  ought  to  be 
read,  in  order  that  the  true  fenfe,  or  meaning  of  it 
might  appear.  But,  in  order  to  difcover  this, 
there  are  requifite,  Firft.  An  accurate  knowledge 
of  the  languages  and  hiftory,  efpecially,  in  fuch 
as  difcharge  the  office  of  teachers  in  the  church. 
Second.  Clofe  attention  to  the  fcope  of  the  facred 
authors,  as  alfo,  to  what  goes  before,  and  follows 
after.  Third.  A  companion  with  other  portions 
of  fcripture.  The  belt  expofition  of  fcripture,  is 
by  fcripture,  and  the  Holy  Spirit  is  the  beft  inter 
preted  of  itfelf.  Fourth.  An  attentive  mind,  free 
from  prejudices,  "  For,  we  ought  not  to  read 
"  the  fcripture,  in  order  to  receive  a  confirma- 
"  tion  from  it,  of  fuch  doctrines  as  we  have  al- 
"  ready  embraced,  but  rather  from  a  view  of 
"  learning  what  we  ought  to  believe."  Fifth. 
A  pious  and  humble  mind,  which  defireth  to  know 
the  will  of  God  only,  acquiefceth  in  it  when 
known,  and  is  willing  to  obey  it,  both  in  faith  and 
manners. 

BESIDES,  Divines  diftinguifh.  the  fenfe  of  fcrip 
ture,  into  literal  and  myftical.  The  former  is  the 
real  fenfe,  that  viz.  which  the  very  words  of  fcrip- 
ture,  whether  taken  properly  cr  figuratively,  and 
the  fcope  and  fcries  of  the  difcourfe,  do  indicate. 

But 


8o  Seel.  I.  Cbap.  Ill, 

But  the  myflical  fenfe,  is  that  uhich  is  latent 
under  the  former,  and  is  ufually  diftinguifhed, 
Firft.  Into  allegorical,  an  example  of  which  we 
have  in  Gal.  iv.  24,  where  what  is  related  of 
Abraham's  two  wives,  is  referred  to  the  two  cove 
nants.  Second.  Tropological,  by  which  certain 
palTages  of  fcripture,  though  they  do  not  directly 
fpeak  of  manners,  or  duties,  yet  refer  unto  them, 
as  i  Cor.  ix.  9.  1  hou  (halt  not  muzzle  the  mouth 
of  the  ox,  that  treadeth  out  the  corn,  and  Third, 
Anagogical,  when  things  that  are  terreftrial,  are 
applied  to  things  fpiritual  and  celeftial,  as  Pfal.  xcv. 
1 1 .  To  whom  I  have  fworn  in  my  wrath,  that  they 
ihould  not  enter  into  my  reft.  Which  is,  quoted  by 
Paul,  Heb.  iii.  and  iv. 

HERE  two  things  ought  to  be  obferved.  Firft. 
That  the  myftical  fenfe  may  indeed  iiluftrate  the 
oration,  but  cannot  be  adduced  as  an  argument, 
which  carries  along  with  it  the  force  of  a  proof  j 
hence  that  trite  axiom.  Symbolical  Theology,  is 
not  argumentative.  Second.  This  myftical  ier.fe, 
is  by  no  means  to  be  fearched  for  in  every  portion 
of  Scripture,  nor  ought  it  to  be  deviled  arbitrarily, 
or  as  every  one's  fancy  may  direct,  efpecially, 
when  arguments  are  drawn  from  it  to  eftablim  any 
doctrine  ^  Vvhich,  yet  has  been  the  practice  of  feme 
teachers,  and  interpreters  of  Scripture,  in  the  pre 
ceding  age,  vho  departed  from  the  fimple  method 
of  their  anceftors,  to  the  fignal  detriment  of  the 
Chriilian  doctrine,  and  religion.  Moreover,  the 
finfe  cught  net  to  be  confounded  \vitjl 

tfef 


Upon  lie  Ufe  of  S.  S.  Si 

the   prophetical,  which  is   the  true   and  genuine 
fenfe. 

THERE  are  indeed  fome  prophecies,  which  ad 
mit  of  a  twofold  fence,  the  one  literal,  or  typical, 
the  other  prophetical.  As  for  inftance,  there  are 
prophecies  in  the  Pfalms,  which  in  a  certain  fenfe 
rnay  be  underftood  of  David,  but  where  properly 
and  completely  fulfilled  in  Chrift,  as  Pf.  ii.  and 
ex,  But  this  latter  fenfe,  is  the  proper  and  the  real 
fenfe  of  theie  prophecies,  which  can  by  no  means  be 
{aid  of  the  myftical  we  have  juft  now  mentioned. 
But  there  are  other  prophecies,  which  admit  only  one 
fenfe,  fuch  are  many  predictions  of  the  Prophets, 
which  have  a  refpect  unto  Chrift  only,  as  Ifa.  liii. 
Hag.  ii.  9.  Malach.  iii,  i. 

A  QUESTION  is  here  moved,  in  whom  Is  lodged 
the  right  of  interpreting  Scripture,  or  who  is  the 
chief  judge  of  controversies,  refpecting  the  fenfe  and 
doctrine  of  Scripture  ? 

To  this  we  anfwer,  That  the  right  of  interpret 
ing  Scripture,  belongs  to  every  one  who  has  a 
right  to  read  it,  i.  e.  every  one  of  the  faithful :  But 
that  there  is  no  infallible  judge,  conftituted  of 
God,  in  the  Church,  who  is  vefted  with  the  right 
Of  judging,  and  prefcribing  what  we  are  to  be- 
-Jieve. 

THE  former  is  evident  of  itfelf-,  for  in  things 
which  appertain  to  faith,  confcience,  and  falvati- 
on}  every  one  rnuft  live  by  his  own  faith,  and  not 

another's. 


«2  Seff.  I.  Chap.  III. 

another's.  Faith  is  not  produced  by  any  infolent 
authority,  hut  by  perfuafion  and  arguments.  And 
therefore,  the  right  of  judging  concerning  the 
fenfe  of  Scripture,  and  religious  controverfies  be 
longs  to  every  one  of  the  faithful.  But  this  pri 
vate  judgment  is  not  at  all  authoritative,  fo  as  to 
bind  others,  it  is  only  of  discretion,  and  perfonal 
edification.  As  to  an  infallible  judge  of  contro 
verfies,  the  difpute  lies  between  us,  and  the 
Church  of  Rome.  The  teachers  of  this  Church 
affirm,  that  fuch  a  judge  is  to  be  found,  but  who  he 
is,  whether  the  Pope  alone,  or  Universal  Council, 
or  Pope  and  Council  combined,  they  have  not  as 
yet  defined  -,  neither  are  they  agreed  among  them- 
ielves,  as  to  this  point  -,  be  this  as  it  will,  the  fol 
lowing  arguments  overthrow  this  opinion. 

1.  IF  fuch  a  judge  were   granted,  it  was   necef- 
fary  that  he  mould  have  been   openly   conftituted, 
and  appointed  of  God  ;  for  the  firft  thing   requifite 
in  a  judge,  is,  that  it  mould  be  notified  to  all  that 
he  is  judge.     Now,  there   is   no  mention  made  of 
any  fuch  judge,   in    Scripture.     That   pafiage  in 
Deut.  xvii.    8.     does  not   relate  to  controverfies, 
concerning  faith,   but  litigations  about  matters  of 
a  civil   and  criminal   nature,   and  ceremonies,  nor 
has  it  any  refpecl  at  all  to  the   Chriftian  Church  : 
But  the  pafTage  in  i  Tim.  iii.    15.  makes  nothing 
at  all  for  the  purpofe. 

2.  THE    Scripture  teacheth  the   contrary.     It 
commands.     Firft.     That    we    mould  beware  of 
falfe  teachers.     Matt,  viii   15.  Believe   not   every 

fpiritj 


Upon  the  Ufs  of  S.  S.  $3 

fpirit,  i.  e.  every  doctrine,  or  teacher.  I  John,  iv. 
3.  But  if  any  one  fhould  enquire  how  could  it  be 
made  appear  to  us,  what  teachers  ought  to  be 
heard,  or  what  doctrine  mould  be  embraced. 
Then,  Second.  The  Scripture  commands,  that 
every  perfon  mould  examine  and  judge :  There 
are  exprefs  paflages  in  Scripture  to  this  purpofe. 
i  John,  iv.  5.  Try  the  Spirits,  i.  e.  the  teachers, 
whether  they  be  of  God.  i  Thef.  v.  21.  Prove 
all  things,  and  hold  faft  that  which  is  good,  i 
Cor.  x.  51.  I  fpeak  as  unto  wife  men,  judge  ye 
what  I  fay.  Acts,  xvii.  n.  Now,  if  there  were 
any  fupreme  judge,  in  whofe  determination  we 
ought  to  acquiefce,  fuch  a  private  examination  as 
this,  would  be  unprofitable,  fuperfluous,  and  pre 
cipitate. 

HERE,  the  advocates  for  the  contrary  opinion 
object,  with  great  effrontary.  Who,  therefore, 
mall  be  found  to  compofe,  or  determine  contro- 
verfies,  or  put  a  ftop  to  the  progrefs  of  herefies  ? 
Or  what  mall  be  the  end  of  difputes  ?  We  an- 
fwer  briefly,  no  perfon.  But  fay  they,  by  thofe 
means,  God  hath  not  fufficiently  provided  for  the 
truth,  and  fafety  of  his  Church.  We  anfwer,  that 
he  has  fufficiently  provided  for  it,  by  his  word. 
If  they  go  on  to  urge,  that  even  in  this  manner, 
hereiies  cannot  be  guarded  againft  :  For  the  fenfe 
of  God's  Word,  is  often  controverted,  and  many 
will  not  fubmit  to  arguments,  or  the  truth.  This 
indeed  is  true,  but  what  if  thefe  erroneous,  and 
pertenacious  men,  would  not  fubmit  to  the  fen- 
tenceof  the  fupreme  judge  ?  There  will  certainly 

be 


84  Seff.  I.  Cbap.  III. 

be  errors,  and  offences  among  men,  till  the  end  of 
the  world.  Matt,  xviii.  7.  I  Cor.  xi.  19.  But 
jt  is  not  in  our  power  to  prevent  thefe  things,  and 
thofe  who  err,  do  err  to  themfelves,  and  by  their  own 
folly,  having  afterwards  to  give  an  account  unto 
God,  the  only  fupreme  judge, 

LASTLY,  and  what  ought  principally  to  be  at 
tained  to,  upon  this  argument,  is,  that  it  is  not 
neceflary  for  the  peace,  and  fafety  of  the  Church, 
that  men  fhould  be  of  the  fame  fentiments  in  every 
point,  it  is  fufficient  that  they  agree  in  fundamentals, 
and  as  to  the  reft,  bear  with  each  other  •,  this  is  the 
doclrine  of  Paul,  Rom.  xiv.  And  it  is  the  way,  and 
method  which  God  himfelf  has  prefcribed,  for  pro 
moting  the  peace  of  the  Church,  and  which  the 
Apoftles  every  where  recommended  -,  but  not  that 
commanding  authoritative  way,  which  ufurps  the 
Sovereignty  of  God. 

SECTION    II. 
CONCERNING    GOD. 

C  K  A  P.      I. 

Concerning  the  Exigence  of  God. 

AS  we  are  now  to  treat  of  the  Supreme   Being, 
we  mall  firft  prove  his  exiftance.      Secondly, 
Ihew  wherein  the  divine  effence  confifts, 

As  the  Being  of  God  is  the  foundation  of  all  re 
ligion,  it  ought  therefore,  to   be  proVed  and  con- 
«-  °  r       j 

firmed, 


Concerning  God.  85 

firmed,   by    the   moft    folid    arguments.     Many, 
and  almoft  innumerable  are  the   arguments   which 
might  be   adduced,    to  prove   his   exiftence.     For 
all  things  difcernable,  either  in  ourfelves  or   in   the 
world,  lead  us  as  it  were,  by  the   hand   unto    God. 
The  Deity  who  is  the   caufe   of  all  things,   hath 
rendered  himfelf,  confpicuous   in  all  his   works,   ib 
that  the  ways  and  methods,  by  which   his  primary 
article  of  our  faith  might  be  eflablifhed,    are  innu 
merable.     Yet   in    fuch   a   multiplicity   of  argu 
ments,  and  reafons,  a  certain   choice   mould   take 
place.     But  a  Divine  ought  to  apply  only  fuch  as 
are  moft  fimple,  and  moll  accommodated,  to    the 
capacity  of  common  people,   laying   afide  fuch  as 
are  more   fubtile   and   Philofophical,   from  which, 
though  attended   with   fome   force,    and    though 
they  might  be  ufed  by   men   of  erudition,  in  pri 
vate  converfation,  it  were    better   to  abftain,   efpe- 
cially  infermons  preached  to  the   populace,  or  hi 
writings,  which  are  handled    by  all  :  For  too  much 
fubtility  is  the   parent  of  obfcurity,  doubtfulnefs, 
and  fcrupulofity.     Betides,    this  argument,  might 
be    handled  very  prudently,  without  mention  be 
ing  frequently  made  of  Atheifts,  or  fuch  Deifts,  as 
make  a  mock  of  religion,  or  totally  deny  it,  left, 
perhaps  the  auditors,  who  never   had   heard  of,  or 
thought  on  the  cavils  and  objections  of  Atheifts, 
might  fall  into  fceptecifm,  and  extract  poifon  from 
the  unfeafonable  difputations  of  preachers. 

To  come  now  to  the  arguments  which  prnve 
the  exiftence  of  God.  Let  it  be  obferved  in  the 
Aril  place,  that  he  could  not  reveal  himfelf  to  us, 

any 


86  Seff.  II.  Clap.  I. 

any  other  way,  than  by  his  works  and  effects ;  or, 
as  the  Scholafticks  term  it.  God  may  be  known 
a  pofteriore,  but  not  a  priori,  i.  e.  he  may  be 
known  by  his  effe<5ls,  but  not  of  himfelf.  For  it 
being  granted,  that  God  is  a  fpirit  fas  we  muft 
really  fuppofe,  othenvile,  he  could  not  be  God)  it 
follows,  that  we  cannot  fee  him  in  himfelf,  or  in 
his  effence,  therefore  he  could  not  reveal  himfelf 
otherwife,  than  by  his  works  or  effects  :  And  thofe 
of  fuch  a  nature,  fo  fplended,  fo  admirable,  and  fo 
ftupendous,  that  they  could  be  afcribed  to  none  elfe, 
but  a  Being  of  infinite  power,  goodnefs,  and  all  o- 
ther  perfections.  The  cafe  is  the  fame,  with  refpect 
to  God,  as  the  human  foul  •,  no  one  doubts  of  it's 
existence,  though  it  be  not  vifible  :  It  is  as  clear 
from  it's  effects,  that  an  intelligent  principle  exifts 
within  us,  entirely  diftinct  from  the  body,  as  it  is 
evident,  that  we  have  a  body.  In  the  very  fame 
manner,  God  renders  himfelf  conspicuous  unto  man 
kind  by  his  effects. 

THE  arguments  in  fupport  of  the  exiftence  of 
God,  may  be  derived,  either  from  nature  and 
reafon,  or  from  Scripture,  and  revelation ;  for 
God  hath  revealed  himfelf  to  us,  by  both  thefe 
ways. 

I.  To  begin  with  the  firft  clafs  or  arguments. 
The  firft  argument,  and  which  is  moft  frequently 
ufed  in  Scripture,  and  is  moft  clear,  is  taken  from 
the  contemplation  of  the  word,  and  the  works  of 
God  ;  which  argument,  indeed,  comprehends  a 
variety  of  others.  We  fhall  afterwards  prove, 

that 


Concerning  God.  87 

that  this  world  was  created,  when  treating  of  the 
creation.  We  juftly  obferve  here,  that  there  are 
two  things  in  the  world,  which  evince  it's  being 
the  work  of  God.  Firft.  The  admirable  and 
amazing  order  which  is  difcernable  in  all  things, 
which  could  not  proceed  from  any  but  a  wife  and 
orderly  caufe.  Second.  We  obferve,  that  all 
things,  whether  within  or  without  us,  were  made 
for  fome  end  ;  but  the  creatures,  being  for  the  moft 
part  deflitute  of  underfianding,  do  not  of  them- 
felves  purfue  this  end.  Therefore,  they  muft  be 
directed  to  it  by  fome  caufe,  which  can  be  none  elfe 
but  the  only  intelligent  one.  I  fay,  only,  for  though 
each  of  the  creatures  were  formed  for  various, 
fpecial,  and  fubordinate  ends,  yet  all  of  them  con- 
fpire,  and  combine  together,  to  promote  a  general 
one. 

THUS,  we  fee  that  all  terreftrial  creatures,  and 
fuch  as  furround  and  affect  this  earth,  were  made 
for  the  ufe  of  man.  The  Sun,  the  clouds,  the 
rain,  &c.  fructify  it ;  forage  is  ufeful  to  beafts, 
and  beads  to  men.  This  contemplation  of  the 
world,  and  works  of  God,  proves  to  all  his  ex- 
iftence.  PC  xix.  i.  2.  The  Heavens  declare  the 
glory  of  God,  &c.  Roin.  i.  20.  For  the  invisible 
things  of  him,  from  the  creation  of  the  world,  are 
clearly  feen,  being  understood  from  the  things 
that  are  made,  even  his  eternal  power  and  god 
head,  &c.  &c.  We  omit  here,  what  might  be  faid 
in  confirmation  of  this  argument,  concerning  the 
number,  and  variety  of  creatures  which  is  aJmoft 

infinite, 


88  Sect.  II.  Chap.  I. 

infinite,  and  the  amazing  workmanship  which  is  dif- 
played  in  each  of  them,  &x« 

II.  THE   fecond  argument,    which     follows   a 
priori,  is  of  this  kind  :   Either  man  was  farmed   for 
fome  end,   and   has   fome  Being  over   him,  more 
excellent  than  himfelf,    on  whom  he   depends,  or 
not.     If  the  former  be  granted,  the   exiftence  of 
God  is  acknowledged ;  if  the    latter   be  afferted 
then  we  muft  fay,  that  man  is  the   ultimate  end  of 
all  things  in  this  world,   and  that  he  is  the  moft 
excellent  of  all  beings,  and   independent,  which   is 
quite  abfurd.     For  who   will   allow,    that   all   the 
creatures  were  made  for  fome  end,  but   that   man 
was  made  for  none  ?  Who  will  believe  that  man 
is  the  moft  excellent  of  all  beings,  and  independent  ? 
I  fay,  man,  who  is  obnoxious  to  fo  many  evils,    nay, 
even  death  itfelf. 

III.  THE  third  argument  is  taken  from  the  uni* 
verfal  confent  of  mankind,   at  leait,  fuch  as   have 
not  diverted  themfelves  of  humanity.     Which  con 
fent,  muft  either  proceed  from  the  evidence  of  the 
thing  itfelf,  and  principles  implanted  in  our  nature, 
or  from  tradition,  each  of  which  fuppofes  the  being 
of  a  God. 

IV.  THE  fourth  argument   is  drawn  from  the 
natural  light,  and  energy  of  confcience,  as  like- 
•wife,  thofe  certain,  and  indeliable  principles,    with 
which  every  man  is  imbued,  concerning  the  diffe 
rence  between  virtue  and   vice,  rewards  and  pu- 
nUhments.     We   think  it    fafe  to  reafbn  in  this 

manner, 


Concerning  God.  89 

manner,  becaufe  the  Scripture  makes  ufe  of  the 
feme  argument.  Rom.  ii.  14.  15.  For  when  the 
Gentiles,  who  have  not  the  law,  do  by  nature 
the  things  contained  in  the  law,  thefe  having  not 
the  law,  are  a  law  unto  themfelves,  which,  rhew 
the  work  of  the  law,  written  in  their  hearts,  their 
confciences  alfo  bearing  witnefs,  and,  &c.  Aifo, 
from  this,  that  upon  thefe.  principles  depend  all 
laws,  almoft,  by  which  human  fociety,  and  the 
rights  of  mankind  are  maintained.  Neither  is 
there  any  ground  for  prophane  perfons  objecting, 
that  no  folid  arguments  can  be  deduced  from  the 
fear  or  fenfe  of  confcience,  beraufe,  it  frequently 
happens,  that  men  perfuade  themfelves  into  the 
belief  of  things  which  are  falfe,  and  deftitute  of 
any  foundation,  and  thus  are  haunted  with  vain 
terrors.  For  thofe  motions  of  confcience,  which 
we  here  mention,  this  perfuaiion  of  the  exiftence 
of  God  can  no  way  be  compared  with  thefe  vain 
terrors,  for  thev  are  not  to  be  found  in  all  perfons, 
but  only  in  a  few,  nor  can  any  reafon  be  afligned 
for  them  ;  whereas,  this  energy  of  confcience,  this 
idea  of  Deity,  is  common  to  all  men,  and  all 
times,  and  is  founded  upon  the  moft  valid  argu 
ments.  Befides,  it  is  impoffible  for  any  perfon  to 
diveft  himfelf  of  it,  which  plainly  indicates,  that 
this  fenfe  is  implanted  in  all,  and  that  it  derives  it's 
origin  from  the  nature  of  man,  in  like  manner  as 
the  love  of  their  children  is  implanted  in  the  hearts 
of  parents. 

II,  LET 
H 


9O  tcct.  II.  C/Mp.  1. 

II.  LET  us  now  proceed  to  the  arguments  taken 
from  revelation,  this  being  the  method  by  which 
God  hath  rnanifefted  himfelf  more  fully. 

1.  THE  exigence  of  God  is  proved,  by  what  has 
been  obferved,  concerning  the  truth  and  divinity  of 
Scripture. 

2.  PROPHECIES  do  fo  fully  prove  the  being  of  a 
God,  that  nothing  can  be  retorted.     For  who  could 
deny,  that  thefe  prophecies  were  exhibited  long   be 
fore  their  events,  or  that  they  were  exprefs  and 
real  prophecies.     Or,  laftly,  that   they   could  not 
proceed  from   any  but  an  omnifcient,   omnipotent 
Being.     This  argument,  in  it's  kind,   carries  along 
with  it  a  degree  of  evidence,  equal  to  mathematical 
demonftration, 

3.  GOD  hath  made  himfelf  known,   not  only  by 
the  works  of  creation,   and  the  ordinary  courfe  of 
nature  and   providence,   but   likewife,  by  extraor 
dinary  operations,  vifions,   and   revelations,   which 
may  be  proved,  not    only    from    the  teftimony   of 
Scripture,  but  likewiie  from  the  hiftories  and  tefti 
mony  of  various    nations.     But  what   principally 
merits  our   attention,   is,    that    God    hath    difco- 
vered  himfelf  .in   a  vifible  and  confpicueus   man 
ner,  by  Chrift,  in  whom  he   rendered   himfelf  vifi 
ble  ;  fo  that  there  oupht  not  the  leaft  doubtfulnefs, 

O  * 

concerning  the  being  of  a  God,  to  remain,  after 
the  coming  of  cur  Saviour  \  and  it  is  marvelous, 
tl  at  any  one  mould  be  found,  vho  would  not  ac 
knowledge  it.  Many  arguments  might  be  ad 
vanced 


Concerning  God.  91 

vanced  here,  which  might  be  taken  from  what  we 
are  to  obferve  afterwards,  concerning  Providence, 
Jefus  the  Meffia,  and  judgment  to  come* 

As  to  the  queftion,  whether  there  have  been 
Atheifts  ?  Divines  hive  given  different  anfwers ; 
but  I  think  we  ought  not  to  anfvver  positively, 
either  by  affirming,  or  denying  j  for  this  queftion 
turns  upon  matter  of  fact,  to  decide  which,  it  is 
neceffary  that  we  mould  be  thoroughly  acquainted 
with  the  fentiments  of  all  men,  which  no  one  can 
pretend  to.  This  much  we  only  affirm,  that  if 
ever  there  have  been  any  fuch  perfons  as  Atheifts, 
who  did  not  belieVe  that  there  is  a  God,  they  have 
been  but  few  in  number.  Yet  they  are  no  lefs  ac* 
counted  Atheifts,  in  the  judgment  of  God,  who 
are  void  of  all  reverence  towards  him  ;  and  thefe 
are  the  Atheifts  mentioned,  Pf.  xiv.  and  liii.  Tit, 
i.  16. 

FROM  what  has  been  advanced  concerning  the 
exiftence  of  God,  appears,  the  true  and  real  ufe 
of  this  doctrine,  viz.  That  we  mould  take  care, 
left  this  primary  article  of  our  faith,  mould  not 
be  firmly  enough  believed,  or  left  we  mould  reft 
fatisfied  with  meer  contemplation.  Faith  in  God 
is  totally  practical,  and  in  vain  do  we  know  God, 
if  we  do  not  worfhip  him  as  God.  To  this  Su 
preme  being,  therefore,  are  juftly  due,  praife, 
thankfgiving,  obedience,  and  the  other  duties  of 
religion. 

CHAP. 

H  2 


§5  Sett.  II.  Chip.  II. 

CHAT.     II. 

Of  tve  Attributes  of  God. 

AFTER  treating  of  the  exigence  of  God, 
we  proceed  to  his  cfience.  And  firft,  indeed* 
v/e  have  to  enquire,  wherein  the  Divine  Nature,- 
and  h-Hcnce  cottfift.  Again,  Ihesv  that  it  is  in 
eorcmcn,  between  the  Father,  Son,  and  Holy 
Ghoil. 

WITH  refpeft  to  the  firfr.  of  thefe,  it  ougnt,  in- 
the  firft  place,  to  be  received,  as  moil  certain, 
f,h--:t  the  Divine  Efience  cannot  be  fully  compre 
hended  by  us,  both  as  it  is  fpiritual,  and  as  it  i-i 
inhnite  :  this  is  made  plain  to  us,  every  where  in 
Scripture,  i  Tim.  vi.  16.  God  dwelleth  in  the 
light,  which  no  man  can  approach  unto,  whom 
no  man  hath  feen,  nor  can  fee,  &c.  It  is  iilfficient 
for  us  to  know  him,  as  far  as  is  necefiary,  in  order 
$h:tt  he  mi^ht  be  the  objecT:  of  our  love  and  vene 
ration,  and  fo  far  hath  he  revealed  himfdf,  viz.  what 
he  is  with  refpccfc  to  us.  This  ought  to  be  carefully 
attend*  d  to  in  Theology,  and  this  we  are  taught  by 
the  various  i.amts  which  are  afcribed  to  him  in 
Scripture.  For  they  reprefent  the  perfections  of 
God,  or  his  etfence,  only,  as  they  relate  to  the  crea 
tures,  efpccia'iy  man. 

TFJE  Divine  EiTence  is  known  by  it's  various  at- 
,  v.hich  attributes,   though  e.vfentially  one, 

vet 


Upon  the  Attributes  of  God.  93 

yet  ought  not  to  be  confounded.     The  principal 
ones  are  as  follow. 

I  SPIRITUALITY,  or  that  God  is  a  fpirit,  this  is 
the  primary  attribute  of  God,  and  the  foundation 
of  the  reft,  viz.  that  God  is  a  Spiritual  Being,  en 
dowed  with  understanding,  will,  and  liberty.  The 
very  idea  of  God  teacheth  this,  for  he  cannot  bt 
iptherwife  conceived,  but  as  a  Living,  Spiritual,  and 
Intelligent  Being,  v/ho  acts  of  himfelf.  Second,, 
The  Scripture  confirms  this,  John  iv.  24.  God  is 
a  fpirit.  And  elfe\vhere. 

3.  THIS  may  be  further  proved,  as  there  are 
other  fpirits  in  being,  viz.  human  fouls,  and  an 
gels.  God,  therefore,  mufl  be  a  fpirit,  otherwile, 
he  would  be  a  being,  of  lefs  perfection  than  men, 
and  could  not  create  fpirits.  From  this  fpirituality 
of  the  Divine  Nature,  it  follows,  that  he  is  invin> 
hie.  Exod.  xxxiii.  20.  Thou  canfl  not  fee  my 
face  and  live,  for  there  mall  no  nun  fee  me,  and 
live,  j  Tim.  vi.  16. 

II.  GOD  exifts  of  himfelf,  and  is  independent., 
becaufe  no  caufe  can  be  afligned,  either  of  his  ex- 
iftence,  fince  he  cxifts  of  himfelf,  and  hath  not  de 
rived  his  being  from  any  other  ^  or  of  his  eflence, 
\vhich  may  be  proved  by  the  fame  reafoning  ;  nor 
ef  his  actions,  mice  he  acts  of  himfelf,  and  is  not 
moved,  or  determined  to  act  by  .any  one  eife. 

III.  HE 
H  3 


94  &£?•  II  Chap.  II. 

III.  HE  is  eternal.  He  is  called  Eternal,  becaufe 
he  hath  neither  beginning  nor  end.  This  eternity 
is  afcribed  to  God,  Rom.  xvi.  26.  Rev.  i.  8.  I  am 
Alpha  and  Omega,  the  Beginning  and  the  End. 
This  is  likewife  denoted,  when  the  Scripture  faith 
that  he  is  immortal,  incorruptible,  &c.  i  Tim.  i. 
17.  and  vi.  6.  But  though  eternity  cannot  be 
comprehended  by  us,  and  though  we  cannot  have 
adequate  conceptions  of  a  duration,  without  either 
beginning  or  end,  yet  it  is  moft  certain,  that  an 
Eternal  Bejng  muft  exift,  which  is  invincibly  de- 
monftrated,  by  the  following  argument.  If  there 
were  no  Eternal  Being,  then  all  things  muft  haye 
had  a  beginning,  and  there  muft  have  been  a 
time,  when  no  beings  exifted.  Now,  if  there  was 
ever  fuch  a  time  as  this,  it  would  be  impoflible 
for  any  being  ever  to  exift,  fince  nothing  could  be 
produced  out  of  nothing.  Who  could  produce 
beings  ?  Or  what  could  be  the  caufe  of  fo  many 
beings  exifting  ?  Therefore,  moft  certainly,  an 
Eternal  Being  muft  exift.  But  this  being  cannot  be 
the  world,  or  matter  •,  for  it  would  be  abfard  to 
afcribe  eternity  to  matter,  a  being  deftitute  of  life 
and  fenfe.  Befides,  that  matter  is  not  the  firft, 
or  Supreme  Being,  appears  from  this,  viz.  that 
there  are  fpirits  in  the  world.  Neither  could 
fpirits  derive  their  origin  from  matter.  Nor,  could 
that  order  or  harmony,  and  various  effects  of  wif- 
dom  and  dcfign,  which  are  difcernable  in  the 
world,  be  afcribed  to  matter.  Laftly,  that  this 
world  is  not  eternal,  may  be  evinced,  from  what 
we  are  afterwards  to  obferye  concerning  the  crea 
tion, 


Upon  the  Attribute*  cf  God.  95 

tlon,  as  alfo,  from  Scripture,  the  truth  of  which,  we 
have  already  fufficiently  proved. 

WITH  refpect  to  the  eternity  of  God,  Divines 
enquire  whether  it  be  fucceffive  ?  Which  queftion 
being  rather  curious  than  mceflary,  we  mall  not 
foetid  much  time  upon  it.  Thofe  who  deny,  that 
fucceffion  mould  be  admitted  in  eternity,  would 
have  eternity  to  exift,  or  as  they  exprefs  it,  to 
exift  with  every  part  of -time.  But  others  affert, 
that  this  cannot  be  plainly  conceived,  and  that  the 
idea  of  duration,  cannot  be  feparated  from  eter 
nity,  fo  that,  according  to  them,  eternity  is  a  du 
ration,  without  beginning  or  end.  To  what  is  ufu- 
ally  objected  here,  that  granting  this  fucceffion 
of  duration,  we  muft  at  length  come  to  the  firft 
moment,  and  confequently  to  the  beginning  of 
the  Divine  Exiftence  -y  they  anfwer,  that  this  does 
not  at  all  follow,  for  always  a  prior  moment  muft  be 
'-acknowledged,  Ibut  never  a  firft,  as  a  firft  mo 
ment,  is  inconfiftent  with  the  idea  of  a  being, 
without  beginning  or  end.  But  thefe  things  are 
of  little  confequence -,  only,  we  ought  to  take  care, 
left  if  a  fucceffive  eternity  be  granted,  we  fhould  af- 
cribe  unto  God,  any  fuch  thing  as  change,  or  im 
perfection. 

IV.  THE  fourth  attribute  of  God,  is  his  Unity. 
That  there  is  but  one  God,  may  be  proved.  Firft, 
Becaufe  it  is  more  agreeable  to  reafon,  to  fix  upon 
one  common  principle,  one  common  caufe  of  all 
things,  than  more.  For  the  arguments  which 
prove  the  exiftenceof  God,  viz.  fuch  as  are  taken 

from 


96  Sett.  II.  a*?.  II. 

frojn  the  ftructure  of  the  world,  the  order  and 
harmony  difcernable  in  it,  and  the  end  for  which 
all  things  were  created,  do  all  lead  us  to  one  only 
Supreme  Cauie.  Second,  We  can  very  well  under- 
Hand,  what  that  Supreme  Being  is,  whpm  we  call 
Go4,  providing  we  fuppofe  only  one,  for  to  him 
we  aicribe  all  perfections.  God  cannot  be  other- 
wife  conceived,  but  as  a  Being  infinitely  perfect:. 
But  if  we  fuppofe  more  Gods  than  one,  every  idea 
of  divinity  mull  be  dropped,  for  we  cannot  eafily 
conceive  of  what  nature  they  are,  or  by  what  pro- 
pe.ties  they  are  to  be  diiVmguiaSed  from  each 
other.  Third  i  By  thefe  means,  alfo,  all  religion 
mint  be  dropped  For  how  could  it  appear  to  us, 
what,  or  of  what  nature  the  object:  of  our  worfhip 
would  be  ?  For,  either  all  thefe  Gods,  or  at  leaft 
the  greater!  part  of  them,  or  only  one,  muft  be 
worshipped  :  If  the  former,  we  ought  to  be  well  af- 
fured  who  they  are,  and  how  many,  ten,  or  twen 
ty,  &c.  If  the  latter,  we  ought  to  know,  v.ho 
the  particular  deity  is,  whom  we  are  to  worilup, 
the  reft  being  excluded.  Fourth,  If  there  were 
more  Gods  than  one,  each  of  them  muft  have  his 
own  efience,  and  his  own  properties,  diftinct  from 
thole  of  others,  therefore,  all  of  them  muft  want 
fo:..e  property  or  perfection,  and  confequently 
would  not  be  Gods  -,  wherefore,  right  reafon  leads  us 
to  ths  unity  of  God,  Hence  it  is,  that  fuch  among 
the  very  Heathens,  as  excelled  in  wifdom  and 
kn,.v/icuge,  acknowledged  only  one  God.  Laftly, 
th?  Scripture  every  where  teacheth,  that  there  is 
but  or.e  God,  Leut.  iv.  35.  Unto  thee  it  was 
£;ov;cJ,  tot  them  mighteft  know,  that  the  Lord, 

he 


Upon  tie  Attributes  of  God.  97 

he  is  God,  there  is  none  elfe  befides  htm.  And  vi. 
4.  Hear,  Q  Ifrael :  the  Lord  our  God,  is  one  God. 
Ifa.  xlv,  5,  6.  i  Cor.  viii.  4.  5.  6.  "What  has  been 
obfcrved  upon  the  unity  of  God,  overthrows  Polu- 
theifm,  as  alfo  the  romantic  notions  of  Idolaters, 
who  maintain  a  pleurality  of  Gods,  and  of  the 
Manceheans,  who  held,  that  there  are  two  independ 
ent,  contrary  principles,  the  one  good,  and  the  • 
pther  evil. 

V.  THE  fifth  attribute  of  God,  is  his  Immenfity, 
or  Omniprefence.  I  Kings  viii.  27.  But,  will  God 
indeed  dwell  on  the  earth,  behold  the  Heaven,  and 
Heaven  of  Heavens  cannot  contain  thee.  Jer.  xxiii. 
24.  Efpecially  Pfal.  cxxxix.  2.  5.  Whether  fhall  I 
go  from  thy  fpirit  ?  Here  again  Divines  agreeing 
as  to  the  matter  itfelf,  difpnte  concerning  the 
manner  of  it,  viz.  whether  God  be  every  where 
prefent,  as  to  his  eflence,  or  only  with  refpect  to 
his  operation  and  power.  The  firft  opinion  feems 
to  afcribe  extention  to  God  :  For  what  fome  afTert, 
that  God  is  every  where  as  a  point,  but  not  by 
way  of  extention,  is  altogether  incomprehensible. 
The  latter  feems  to  feparate  God  from  his  effence  » 
Therefore,  the  former  opinion  appears  to  many  the 
more  probable.  Nothing  can  be  determined  here 
with  precision,  fi nee  we  are  ignorant  of  the  nature 
of  fpirits,  and  how  they  exift  in  a  place.  We 
know  that  our  fouls  exifls  in  our  bodies,  and  that 
they  exert  their  influence,  in,  and  upon  them,  yet 
none  can  positively  affirm  how  this  is  affected,  or 
whether  they  are  confined  to  one  part  of  the  body, 
or  diffufed  through  the  whole.  Therefore,  it  is 

folly 


98  Se£t.  II.  C%>.  II. 

folly  and  rafhnefs,  to  fcrutinize  into  the  manner  of 
the  omniprefence  of  an  Infinite  Spirit,  it  is  fuffi- 
cient  for  us  to  know  this  immenfity  of  God,  as  far 
as  it  conduceth  to  his  worfhip,  viz.  that  we  might 
believe,  and  have  it  habitually  in  our  minds,  that 
God  is  every  where  prefent,  that  he  beholds  and 
overrules  all  things,  that  we  are  perpetually  con 
cerned  with  him,  and  confequently,  that  he  is  the 
witnefs,  and  the  judge  of  all  our  thoughts,  and 
actions,  and  moreover,  the  moft  wife  and  righteous 
governor,  and  at  the  fame  time  the  moft  benevolent 
parent  of  the  univerfe. 

VI.  THE  fixth  attribute  of  God,  is  his  Know 
ledge,  or  Science,  of  which  Divines  ufually  con- 
fider.  Firft,  The  object.  Second,  The  manner. 
Of  thefe  two,  the  former  is  the  principal,  the  latter 
not  fo  necefTary.  But  this  is  the  foible  of  very  ma 
ny  Divines,  that  they  combat  about  things  of  lefler 
moment,  when  they  mould  acquiefce  in  things 
neceflary. 

I.  GOD  knows  all  things  which  are  within,  as 
well  as  without  himfelf,  he  knows  hifnfelf,  and  his 
own  action  ;  for  it  is  peculiar  to  fpirit,  that  they 
are  confciotis  of  their  own  actions  and  exiftence. 
Acts  xv.  1 8.  Known  unto  God  are  all  his  works, 
from  the  beginning.  He  knows  all  creatures,  and 
all  their  operations.  Pfal.  cxlviii.  4.  5.  The  under- 
ftanding  of  God  is  there  termed  infinite,  i  Kings 
viii.  39.  Pfal.  cxxxix.  3. 

2,  IT 


Upon  ike  Attributes  of  God.  99 

2.  IT  ought  principally  to  be  maintained,  that 
God  knows  future  events,  which  knowledge  is 
termed  Prefcience.  And  this  is  one  of  the  princi 
pal  attributes,  by  which  he  diftinguifheth  himfelf 
from  idols.  I  fa.  xli.  22.  23.  Among  future 
events,  he  knows  fuch  as  are  termed  contingen 
cies,  i.  e.  fuch  things  as  may,  or  may  not  come 
to  pafs.  But  thefe  are  contingent,  not  with  re- 
fpe6l  to  God,  but  with  refpect  to  us,  for  he  either 
determines  the  event  himfelf,  or  knows  the  part 
that  man  would  be  determined  to  act.  Some  are 
of ,  opinion  that  the  Divine  Knowledge  does  not 
extend,  to  future  contingencies,  becaufe  they 
have  no  exiftence,  nor  certain  caufe,  and  there 
fore  connot  potfibly  be  known  ;  But  thefe  are  fully 
confuted  by  the  two  following  arguments.  Firft, 
From  predictions.  For  God  hath  foretold  future 
contingencies,  not  only  the  good,  but  likewife 
the  evil  actions  of  men  and  their  offences,  John 
vi.  70.  71.  concerning  Judas  the  traitor.  God, 
therefore  muft  neceffarily  have  foreknown  thefe 
things,  or  otherwife,  he  muft  have  predetermin 
ed,  and  effected  them,  which  would  be  making 
him  the  author  of  fin.  Second,  If  God  did  not 
foreknow  furure  contingencies,  he  could  fcarcely 
forefee  any  thing  as  certain,  before  the  event,  and 
that  on  account  of  the  connection,  and  concatena 
tion  of  caufes,  and  effects.  As  for  inflance,  a 
certain  king  hath  decreed  to  wage  war  with 
neighbouring  kingdoms  or  nations,  hence  will  en- 
fue  great  diftruction,  horrid  calamities,  and  revo 
lutions  in  empires.  Now,  if  previous  to  that 
king's  decree,  God  was  ignorant  of  the  courfe  he 

ment 


xoo  &#.  II.  Chap.  IL 

ment  to  purfue,  he  muft  be  ignorant  of  various 
events,  which  depended  upon  that  determination, 
and  fo  his  providence  will  be  entirely  aboJimed. 
So  that  this  ought  to  be  embraced  as  a  truth,  rati 
fied  in  the  moft  folid  manner  :  That  the  Divine 
Knowledge  extends  to  all  things.  And  fince  the 
Sacred  Scripture  afliires  us  of  it,  we  ought  to  re 
tain  it  as  a  doctrine,  in  which  we  mould  entirely 
acquiefce,  though  various  perplexing  queftions 
might  be  moved,  with  refpect  to  the  Divine  Prer 
fcience,  which  we  are  not  able  to  folve,  on  ac 
count  of  the  imbecillity  of  our  underftanding,  aiid 
fublimity  of  the  fubjecl:.  The  thing  is  clear 
in  itfelf,  but  the  manner  of  it,  we  cannot  com* 
prehend. 

II.  BUT  to  proceed  to  the  manner  of  the  Di 
vine  Science,  we  may  obferve,  that  there  is  no 
reafon  why  we  mould  be  very  felicitous  about  it. 
For  the  Scripture  informs  us,  that  God  is  incom- 
prehenfible,  and  that  his  councils,  and  his  ways, 
are  vaftly  railed  above  the  fphere  of  our  under- 
ftanding,  Rom.  xi.  33.  PifmirTing,  therefore, 
fiich  things  as  are  difputed  in  fchools,  concerning 
the  manner  of  this  fcienae,  which  are  uncertain, 
obfcure,  and  of  little  or  no  utility.  Divines  ex 
plain  its  order  in  the  following  manner.  They 
tell  us,  That  God  is  poflefled  of  a  fcience  of  in-* 
telligence,  which  preceeds  the  act  of  his  will,  by 
which  he  knows  all  things  which  are  poffible,  nay4 
many  things,  which  mail  never  come  to  pafs  ;  and 
a  fcience  of  vifion,  by  which  he  knows  what 
things  ihall  certainly  happen,  or  at  prefeat  exifts. 

I3ut 


Upon  tbe  Attributes  of  God.  lOl 

But  this  distinction  is  of  no  utility.  Some  add  a 
middle  fcience,  by  which  God  knows  what  part 
the  creatures  would  have  acted,  when  placed  in 
fuch  and  fuch  circumftances  ;  to  this  refer  fome 
paifages  in  Scripture,  as  Matt.  xi.  21.  If  the 
mighty  works  which  were  done  in  you,  had  been 
done  in  Tyre  and  Sydon,  they  would  have  re 
pented  long  ago,  in  fackcloth  and  aihcs.  J3ut 
iifice  the  fcience  of  God  is  incomprehcnfible,  its 
order  and  manner,  cannot  be  precifely  defined,  it 
is  beft  to  fpeak  refervedly  of  thefe  things,  or  to 
be  entirely  iilent.  But  here  we  ought  to  beware, 
left  we  confound  the  fcience  of  God,  with  his 
will :  The  will  of  God  is  the  caufe  of  things  ex- 
ifting,  which  cannot  be  faid  of  his  fcience.  For 
the  things,  which  are  fimply  the  objects  of  the  Di 
vine  Knowledge,  do  not  come  to  pafs,  nor,  are 
they  fuch  in  themfelves,  becaufe  God  hath  known 
them.  But  God  hath  known  them,  becaufe  they 
are  to  happen,  and  are  fuch  in  themfelves. 

VII.  To  the  knowledge  of  God,  is  united  his 
wifdom,  which  differs  from  knowledge,  in  this 
refpect :  Knowledge  has  for  its  object  fuch  things 
as  may  be  known,  but  wifdom  is  employed  in 
difpofing  and  ordering  thefe  things.  The  objects 
of  wifdom  are  end  and  means.  God  is  denomi 
nated  wife,  becaufe  he  always  propofes  to  him- 
felf  a  good  end,  and  fuch  as  is  agreeable  to  his 
perfections.  Second,  Becaufe  he  makes  choice 
of,  and  applies  fuch  means  as  are  moil  proper  for 
accomplifhing  that  end,  and  conducts  the  whole 

of 


102  Stff.  II.  Chap.  II. 

of  affairs,  with  consummate  wifdom  and  impartial^ 
ity. 

VIII.  THE  next  thing  we  have  to  confider,  is, 
the  Will  of  God  -,  concerning  which,  we  mall  only 
advance  a  few  of  the  many  things  which  are  re 
lated  in  Theological  writings.  The  will  of  God, 
either  denotes  that  which  he  intends  mould  be 
done,  with  refpect  to  us  as  Matt.  vii.  21.  i  Thef. 
iv.  3.  This  is  the  will  of  God,  even  your  fancti- 
fication.  Or  that  act  of  God,  by  which  he  hath 
decreed  to  do  fomething,  or  permit  it  to  be  done. 
£or  whatever  things  God  wills  to  permit,  are 
equally  fubject  to  the  Divine  Will,  with  thofe 
which  he  hath  decreed  to  do,  though  not  after  the 
fame  manner. 

CONCERNING  the  Will  of  God,  we  ought  to 
{peak  foberly,  and  according  to  his  word  ;  and 
only  fo  far  as  refpects  us,  and  our  falvation.  In 
this  refpect,  the  Scripture  teacheth,  that  the  will 
of  God  is,  Firft,  Efficacious  j  fo  that  whatever  he 
wills  mull  be  accomplimed,  and  cannot  poflibly 
be  changed.  Pfal.  xlvi.  10.  Pfal.  cxv.  3.  Our  God 
is  in  the  Heavens,  he  hath  done  whatfoever  he 
pleafeth,  who  hath  refitted  his  will  ?  Rom,  ix.  19. 
Second,  Holy  ;  for  God  wills  only  that  which  is 
good,  and  agreeable  to  his  nature  ;  fo  that  he  can 
not  will  fin.  Pfal.  Iv.  To  the  objection  that  God 
permits  fin,  we  anfwer,  that  to  will  the  commiflion 
of  fin,  is  one  thing,  and  to  will  the  permiffion  of 
it,  is  another.  The  former,  God  can  never  will  -, 
and  fm,  in  this  refpect,  can  never  be  the  object  of 

the 


Upon  toe  Attributes  of  God.  icrj 

the  Divine  Will,  but  the  latter  only.  For  God 
hasjuft  reafons,  why  he  mould  permit  fin,  or  why, 
by  his  omnipotence,  he  mould  not  prevent  it ;  and 
in  this  refpect,  the  permirTion  of  fin,  is  a  thing  ne- 
cefTary,  nay,  in  a  certain  fenfe,  good.  Third,  The 
will  of  God  is  good,  i.  e.  profitable  to  men.  Rom. 
xii.  2.  Fourth,  It  is  moft  free;  fince  God  is  not 
determined,  nor  compelled  by  any  thing,  or  by 
any  eternal  caufe.  Which  yet  ought  not  to  be 
fo  underftood,  as  if  he  could  either  will,  or  do, 
any  thing  without  reafon,  or  in  an  arbitrary  man 
ner,  which  would  oppofe  his  nature,  efpecially 
his  goodnels.  Befides  the  will  of  God  is  vari- 
oufly  divided.  It  is  ufually  diftinguifhed  into  his 
fecret  will,  or  his  will  of  good  pleafure,  which 
exifts  in  himfelf,  and  is  unknown  to  us,  by  this 
he  hath  determined,  what  he  himfelf  mould  do  ; 
and  his  revealed  will,  by  which  he  hath  revealed, 
what  he  himfelf  wills  to  do,  as  alfo  what  mould 
be  done  by  us.  It  is  alfo  divided  into  abfolute, 
by  which  he  wills  to  do  any  thing,  abfolutely  ; 
and  conditional,  by  which  he  wills  a  thing  under 
a  certain  condition  ;  as  for  inftance,  the  falvation 
of  man,  if  they  believe.  Again,  it  is  divided  into 
antecedent,  which  precedes  the  act  of  man.  Thus, 
he  wills,  that  men  fhould  be  faved  ;  and  confe- 
quent,  which  follows  the  act  of  man,  as  when  he 
wills  to  fave  fuch  as  beljeve.  Befides,  into  his  will 
of  good  pleafure,  or  decree,  which  determines  the 
event  •,  fuch  is  his  will  concerning  the  fending  of 
Chrift  :  and  of  approbation,  as  when  he  declares 
what  is  acceptable  to  him,  or  what  is  the  duty  of 
man  i  this  determines  nothing  concerning  the 

event. 


104  Sect.  II.  Clap.  II. 

event.  The  former  is  afcribed  to  God,  as  he  is 
governor  of  the  world  -,  the  latter,  as  he  is  legifla- 
tor.  And  thefe  diflinctions  may,  indeed,  be  ad 
mitted,  providing,  that  by  them  no  inconfiftency* 
nor  contrariety  be  allowed  between  God  and  his 
will  ;  as  if  any  one  mould  fay,  that  God,  by  his 
revealed  will,  was  unwilling  that  fin  mould  be 
commlted,  but  by  his  fecret  will,  or  will  of  de 
cree,  he  both  willed  and  decreed  the  commiffion 
of  it.  For,  by  thefe  means,  two  contrary  acts, 
would  be  afcribed  to  God,  viz.  that  he  both  willed, 
and  did  not  will  a  thing,  in  one  and  the  fame  in- 
ftant  of  time  ;  and  declared,  that  he  did  not  will  a 
thing,  which  at  the  fame  time,  he  both  willed  and 
decreed. 

IX.  THE  Power  of  God,  denotes  both  his  fu- 
preme  right  over  all  things,  and  his  mightinefs,  in 
accomplishing  whatever  is  his  pleafure. 

BOTH  reafon  and  the  Sacred  Scripture  teach  us, 
that  this  power  is  infinite  and  univerfal  ;  let  it 
fuffice  here,  to  make  the  following  obfervations, 
Firft,  As  to  the  queition,  how  God,  who  is  a  fpirit* 
can  exert  his  power  or  influence  over  the  crea 
tures.  We  anfwer,  that  it  is  no  more  difficult  to 
be  conceived,  than  the  manner  in  which  our  fouls 
act  upon  our  bodies,  and  move  them  at  pleafure. 
Second,  Such  things  as  are  inconfiftent  with  the  Di 
vine  Perfections,  or  involve  a  contradiction,  can 
not  be  the  objects  of  the  Divine  Power.  This  we 
obferve,  againft  fuch  as  aflert  that  God  could,  if  he 
thought  fit,  caufe  things  which  are  impoffible  and 

contra^ 


Upon  the  Attributes  of  God.  105 

contradictory,  to  become  poffible  and  real.  The 
Scripture  teacheth,  that  God  cannot  do  things 
which  are  inconfiftent  with  his  perfections,  when  it 
fays,  that  he  cannot  lie,  that  he  cannot  deny  hitn- 
felf,  &c.  2  Tim.  ii.  13.  The  power  of  God, 
ought  principally  to  be  confidered,  as  it  relates  to 
ourfelves  and  our  falvation.  For  he  can  provide 
for  us  things  neceflary,  both  for  the  prefent,  and 
the  life  which  is  to  corne.  By  his  power,  he  can 
inflict  punimments  upon  the  wicked,  and  reward  the 
righteous,  which  is  the  foundation  of  our  duty,  and 
the  whole  of  religion. 

X.  THE  goodnefs,  or  the  love  of  God,  is  that 
perfection,  by  which  he  is  both  benevolent,  and 
beneficent  to  his  creatures,  efpecially  man  ;  this  is 
the  chief  perfection  of  God,  and  that  which  mode 
rates  the  exertion  of  his  power.  For  whenever  we 
reflect  upon  him,  we  muft  immediately  be  ftruck 
\vithafenfeofhisgoodnefs,  I  John  iv.  8.  God  is 
love.  Pf.  cxlv.  8.  9,  The  Lord  is  gracious,  and 
full  of  companion,  flow  to  anger,  and  of  great 
mercy.  This  goodnefs  of  God,  is  difcernable  in 
the  works  of  creation  and  providence,  but  efpeci 
ally  redemption,  John  iii.  16.  God  fo  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that 
whofoever  believeth  in  him  might  not  perim,  but 
liave  everlafting  life.  Eph.  ii.  4.  5.  Likewife,  in 
his  long  fuffering,  patience  towards  finners.  2  Pet. 
iii.  9.  God  is  long  fuffering  to  us  ward,  not  willing 
that  any  mould  perim,  but  that  all  Should  come  to 
repentance, 

I  DIVINES 


io6  Sett.  II.  Clap.  II. 

DIVINES  diftinguifli  the  love  of  God,  into  /Tm- 
ple  love  and  mercy,  the  former  has  for  its  object, 
the  creature  irf  general,  the  latter,  the  creature  in 
diftrefs,  or  in  a  ftate  of  fin.  Likevvife,  into  antece 
dent  love,  or  the  love  of  benevolence,  by  which  he 
bears  a  good  will  towards  mankind,  and  is  ready  to 
communicate  happinefs  unto  them  :  And  confe- 
quent,  viz.  his  love  of  friendship  or  complacency, 
which  he  bears  to  fuch  as  difcharge  their  duty.  It 
cannot  be  denied,  that  certainly,  there  are  various 
degrees  of  the  divine  love,  and  that  he  Joves  moftin- 
teniely,  fuch  as  are  truly  pious.  John  xv.  14. 

BUT  what  we  are  to  obferve  next,  being  the 
principal  thing,  and  chief  tenet  belonging  to  uni- 
verfal  Theology,  is,  that  the  whole  of  religion,  is 
founded  on  this  attribute  of  God,  viz.  his  good* 
nefs  and  love.  Therefore,  nothing  mould  be  attri 
buted  to  him,,  which  is  inconfiftent  with  his  good- 
neis.  Such  places  in  Scripture,  as  {peak  of  the 
wrath  or  hatred  of  God,  are  not  to  be  understood, 
in  their  proper  fignification,  for  anger  and  hatred 
do  net  at  all  appertain  unto  him,  neither  are 
charlifements  or  punifnments,  properly  fpeaking, 
the  effects  of  anger.  The  chaftifements  of  God, 
are  not  the  effects  of  his  anger  •,  but  on  the  con 
trary,  ought  to  be  afcribed  to  his  love,  for  he 
chaftifeth  men,  becaufe  he  loveth  them.  With 
refpect  to  the  punimments  of  a  future  world,  fm- 
ners  have  brought  them  upon  themfelves,  and 
they  are  nothing  elfe  but  the  neceflary  confe- 
quences  of  fm.  For  although  God  be  moft  affecti 
onate  towards  mankind,  yet  it  is  imporlible,  that 

impenitent 


Upon  the  Attributes  of  God.  107 

impenitent  finners,  mould  be  admitted  to  the   frui 
tion  of  himfelf,  which  will   be  made  appear,   from 
what  we  mail  obferve  afterwards.     The  goodnefs  of 
God  has  its  limits,  neither  can  it  be   displayed   to-  f_ 
wards  men,  let  them  live  as  they  will. 

XL  THE  Sanctity,  or  Holinefs  of  God,    admits 
a  twofold  meaning.     Firft.   It  denotes  his   Supreme 
Excellency  and  Majefty.  I  fa.  vi.   3.     Holy,  Holy, 
Holy,  Lord  of  Holts.     Second.    It  is   taken    in  a 
more  limited  iignification,    for   that  purity  of  the 
Divine  Nature  and  will,  by  which  he  is  determined 
neither   to    do,    nor  will,   nor    approve    of    any 
thing    that    is    evil,   perverfe,    impure.     But  on 
the  contrary,  what  is  good,  holy,  profitable,  and 
fuitable  to   the    dignity    of  his  nature,     in  which 
fenfehe  is  denominated  Holy,    i   Pet.  i.   15.  16. 
As  he  which  hath  called  you  is  holy,  fo  be  ye  holy 
in  all  manner  of  converlation,  becaufe    it  is  writ 
ten,  be  ye  holy,  for  I  am   holy.     Now  this  fanctity 
is  fo  eflential  to  God,  that  it  would  be  impious 
and  blafphemous,  to  afcribe  any  thing  to  him  incon- 
fiftent  with  it,  or  that  would  make  him  the  author  of 
fin. 

XII.  THE  Jufticeof  God,  is  either  taken  in  an 
extenfive  fenfe,  and  denotes,  that  he  does  nothing 
but  what  is  agreeable  to  the  rectitude  of  his  na 
ture,  and  in  this  fenfe,  his  juitice  differs  but  little 
from  his  holinefs  ;  or  in  a  ftrict  fenfe,  it  Jigniiies 
the  fledfaft  will  of  God,  by  which  he  renders  unto 
every  one  his  right.  Here,  we  are  to  fuppofe,  that 
God  has  a  certain  rule,  or  fundamental  principles, 
I  2  according 


138  Seff.  11.  Chap.  II. 

according  to  which,  he  regulates  his  actions  to 
wards  his  rational  creatures,  fuch  a  rule,  viz.  as  is 
good,  andjufl  in  itfelf :  We  alfo  fuppofe,  that  the 
difference  between  moral  good,  and  evil,  is  not  an 
arbitrary  thing,  but  necelTary,  and  founded  on  the 
very  nature  of  things  :  And  this  rule,  I  fuppofe, 
may  be  found,  both  in  the  nature  of  God,  and  in 
the  nature  of  man.  For,  Firft.  God  can  will  no 
thing  inconfiftent  with  his  nature  and  properties, 
therefore,  he  is  determined  by  his  nature,  to  will 
certain  things.  Second.  The  nature  of  man  con 
firms  this.  God  requires  that  man  mould  be  holy, 
becaufeit  plainly  agrees  with  the  nature  of  man,  fines 
without  holinefs  no  man  can  be  happy, 

THE  cafe  being  thus  dated,  the  acts  of  the  Di 
vine  Juftice  are  as  follow,  Firft..  He  propofes  a  juft 
law,  agreeable  to  his  own  nature,  and  tending  to 
the  good  of  mankind-  Second.  He  annexes  to  this 
law,  the  fandtions  of  promifes  and  threatnings,  fo 
that  men  might  be  bound  to  obferve  it.  Third. 
He  necefiarily  executes-  thefe  promifes  and  threat 
nings,  otherwifc  his  law  would  be  of  no  authority. 
He  rewards,  indeed,  not  according  to  the  rigour 

O  D 

of  juilice,  or  of  debt,  yet  juilly,.  and  neceiTarily, 
bccaufe  he  hath  declared  that  he  would  do  fo. 
Heb.  vi.  10.  God  is  not  unrighteous  to  forget 
your  work,  &c.  2  Tim.  iv.  S.  Henceforth,  there 
is  laid  up  for  me  a  crown  of  righteoufnefs,.  which 
the  Lord,  the  Righteous  Judge,  will  give  me  at 
that  day.  But  he  punimeth  defervedly,  and  ne 
ceiTarily,  becaufe,  if  he  did  not  fo,  his  law  and 
threatnings  would  only  be  vain  terrors,  and  could 

not 


Upon  tie  Attributes  of  God.  105 

not  recall  men  from  fin.  BefiMes  it  is  plainly  im- 
pofTible,  that  God  could  beftow  confummate  feli 
city  upon  a  firmer  who  is  unwilling  to  receive  it, 
and  is  impenitent.  He  does  not  indeed  piinim  fo 
necefiarily,  but  that  he  may  defer  the  punifh- 
inent,  and  invite  the  firmer  to  repentance,  for  he 
is  full  of  cornpaffion,  and  of  his  great  mercy,  hath 
delivered  up  Chrift  for  us,  in  order,  that  through 
faith  and  repentance,  we  might  obtain  falvation; 
but  he  cannot  fave  fuchi  as  will  not  believe,  and 
are  impenitent.  Nay,  by  delivering  up  his  own 
Son,  he  hath  exhibited  his  juftice,  his  utter  abhor 
rence  againit  fin,  and  imraoveable  purpofe,  at 
length  to  punifh  it.  And  thefe  are  fuch  things  as 
are  neceflary  to  be  known,  concerning  the  juftice  of 
God. 

THERE  are  many  things  difputed  here,  con 
cerning  the  univerfal  and  particular  juftice  of  God, 
by  Limborchjus  and  others,  which  are  very  intri 
cate  ;  as  likewife  concerning  his  fovereignty,  whe 
ther  he  could,  by  virtue  of  his  fupreme  right  or 
authority,  deliver  up  the  creature,  however  inno 
cent,  to  eternal  torments;  to  which  queftion, 
fome  have  audacioufly  anfwered  in  the  affirmative. 
But  questions  of  this  nature  are  vain,  and  pre- 
fumptuous,  wherefore,  we  think  it  proper  to  difmifs 
them. 

XIII.  THE  Truth,  or  Faithfulnefs  of  God,   de 
notes  that   conformity   which   fubfifts   between  the 
words  and  actions  of  God,   and  his   will,  and    the 
nature  of  things  j  and  this  is  what  is  calkd  Since- 
I  3  rit7< 


HO  Seff.  II.  Chap.  II. 

rity.  Heb.  vi.  18.  Second.  It  fignifies  his  fidelity, 
and  invariable  fteadinefs,  or  veracity,  in  perform 
ing  whatever  he  hath  fpoken.  Heb.  x.  23.  For 
he  is  faithful  4hat  ^>romifed.  But  fince  God  is 
every  where  in  Scripture  faid  to  be  faithful,  and  true, 
we  ought  to  be  cautious,  left  we  would  afcribe  any 
thing  to  him,  which  would  oppofe  his  fincerity,  and 
veracity. 

XIV.   THE  only  attribute  now  remaining,   is  his 
Beatitude,  or  Happinefs.     The  very  idea  and   na 
ture  of  God,  evinces  his  fupreme  felicity,  for  fince 
he  is  God,  for  that  very  reafon,  he  muft   be  poiTefT- 
ed  of  every  good,  in  the  higheft   degree,   and  con- 
fequently  muft  be  moft  happy,  and  the  only   foun 
tain  of  happinefs.    ^This  Paul  aflerts,  I  Tim.  i.  2. 
£.nd  vi.    15.     From  this  attribute  of  God,    much 
light  is    receded  upon  tiniverfal    Theology  -,  for 
fince  God  is  perfectly   happy  in  himielf,  it  is  evi 
dent,  that  he  flands  in  need  of  nothing,   no  not   of 
our  fervices  •,  fo  that  if  he  hath  revealed  himfelfto 
us,  and  demands  our  worfnip   and  obedience,  this 
he  does,  not  on  account  of  his  own,  but  our  intreft 
Job,  xxii.   2.    3.  4.     Can  a  man  be  profitable  unto 
God  ?  &c.     And  xxxv.  6.  7.  8.     If  thou  finneft, 
what  doft  thou  againil  him.     So   much  upon  the 
Attributes  of  God. 


CHAP. 


Upon  tie  Holy  Trinity.  in 

CHAP.     III. 

Upon  the  Holy  Trinity. 

WE  have  now  to  mew,  that  the  Divine  Ef- 
fence  is  in  common  between  the  Fath?r, 
Son,  and  Holy  Ghoft  -,  which  argument  muft,  in 
deed,  be  handled  foberly,  and  according  to  the 
\vordofGod.  For  the  various  herefies,  concern 
ing  the  Trinity,  took  their  rife  from  no  other 
t:aufe,  but  men's  departing  from  the  fimplicity 
of  Scripture.  The  Hereticks,  on  the  one  hand, 
were  unwilling  to  admit  the  true  meaning  of  Scrip 
ture,  while  the  Orthodox,  on  the  other,  were  guilty 
of  many  additions,  and  attempted  to  explain,  and 
define  many  things,  concerning  which,  there  is  the 
deepeft  (ilence  in  Scripture.  Therefore,  difmilTmg 
arguments,  and  reafbns,  taken  from  Philofophy, 
with  which,  both  antient,  and  fome  modern  Divines 
have  endeavoured  to  explain,  and  prove  this  article 
of  our  faith,  let  us  here  (peak  from  Scripture  only, 
and  with  Scripture. 

THE  texts  ufually  produced  out  of  the  Old  Te- 
flament,  in  funport  of  the  doctrine  of  the  Trinity, 
are  of  two  kinds.  Firft.  There  are  fome,  which 
feem  to  be  attended  with  little  force,  as  that  a 
pleurality  of  perfons  may  be  proved  from  the  word 
Elohim,  Gods,  being  found  in  the  plural  number. 
Alfo,  Gen.  i.  26.  Let  us  make  man.  And,  xi.  7. 
Likewife,  xix.  24.  Then  the  Lord  rained,  frofn 
the  Lord,  out  of  Heaven.  Second.  There  are 

fome 


112  Sett.  II  Cbap.  III. 

feme  prophecies,  which  have    a  refpecT:  unto  the 
Mefliah,  and  indicate   his  divinity,   as  Pf.  xlv.   7. 
Thou   loveft  rightepufnefs,  and  hateft   wickednefs, 
wherefore  God,  thy  God,  hath  anointed   thee  with 
the  oil  of  gladnefs,  &c.     And,  ex   j.     I  fa.  ix.  6. 
Which  prophecies  being  illustrated  by   the  light   of 
the  Gofpe!,  prove  the  divinity  of  the  Lord   Jefus  -, 
and  are  applied  to   him    in    the   New  Teftament, 
where  we  are  to  look  for  an   ample  confirmation   of 
this  doc'lrine ,  concerning  which,  the  writers  of  the 
New  Covenant  teach  us  the   two    following  parti 
culars.     Firft.     That  there  is  a  diitincljon  between » 
the  Father,  Son,  and  Hply  Spirit.     Second.     That 
the  Divine  Nature  is  in  common  between  the   Fa» 
thers  the  Son,  and  the  Holy  Spirit, 

THE  fa  .Ted  writers  openly  declare  the  former, 
for  there  is  mention  made  of  three,  in  the  books 
of  the  New  Teftament.  Matt,  iii.  16.  17.  and 
xxviii.  19.  Baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghoft. 
I  Cor.  xii.  4.  5,  6.  Now,  there  are  divernties  of 
gifts,  but  the  fame  Spirit,  and  there  are  diverfities 
of  administrations,  but  the  fame  Lord,  and  there  are 
diversities  of  operations,  but  it  is  the  fame  God 
•which  worketh  all  in  all.  i  John,  v.  8.  It  is  dif- 
puted  by  many,  whether  this  quotation  be  genuine, 
becauie  it  is  not  to  be  met  with  in  antient  copies,, 
but  fome  contend,  that  it  is  genuine. 

BESIDES,  we   may  obferve,   that   the  Father   is 
every  where  cliftinguifhed    from   the   Son,   which 
Is  fo  clear,   as  to  nted  no  proof.     But   the  Holy- 
Spirit 


Upon  the  Holy  Trinity.  1 1 3 

Spirit  is  diftinguimed  Vrom  the  Father,  and  the 
Son.  John,  xiv.  i  6.  And  I  will  pray  the  Father, 
and  he  mall  give  you  another  comforter,  i  Cor. 
Xii.  This  diftinction  is  exprefled,  by  the  term  Per- 
fon,  which  term  may  be  ufed,  but  not  urged, 
otherwife  we  might  fall  into  Tritheifm.  Divines 
differ  in  their  explication  of  the  word  perfon,  in 
divinity  ;  there  are  fome  who  call  it  Intelligent 
Subftance  ;  but  this  is  obfcure,  and  needs  to  be 
further  explained.  Others,  again,  would  have  per- 
fons  to  be  modes  of  fubfifting,  which  looks  more 
probable.  But  thefe  things  are  obfcure,  and 
liable  to  various  difficulties  ;  hence  it  is,  that 
thefe  terms  have  given  occanon  to  various  contro- 
verfies,  which  moftly  confifted  in  difputes  about 
words.  It  is  therefore  fufficient  to  fay,  that  the 
Scripture  makes  a  diftinction  between  the  Father, 
Son,  and  Holy  Ghoft  j  and  if  any  one  mould  alk, 
wherein  that  diftinclion  precifely  confifts,  it  were 
better  for  us  modeftly  to  confefs  our  ignorance, 
than  to  expofe  ourfelves,  and  the  truth,  to  the  de- 
riiion  of  our  adverfaries.  Who  would  wonder, 
that  there  is  fomething  here,  which  furpafieth  our 
ccmprehennon,  when  treating  of  an  Infinite  Being, 

II.  THE  other  particular  which  the  Scripture  teach- 
cth,  is,  that  the  Divine  Nature  belongs  to  the  Fa 
ther,  Son,  and  Holy  Ghoft  ;  and,  indeed,  Divines 
prove  this,  with  refpedl  to  the  Son. 

i.  BECAUSE  he  is  called  God.  John,  i.  i. 
Which  paffage,  the  Socinians  erroneoufly  explain, 
as  relating  to  the  beginning  of  the  Gofpcl.  Kom. 

ix. 


114  Stff.  II.  Chap,  III, 

ix.  5.  There  mention  is  made  of  both  his  natures, 
human  and  divine,  and  hejs  ftiled,  God,  blefTed  for 
ever  •,  which  phrafeology,  or  mode  of  exprefllon, 
is  applicable  to  the  true  God  only.  Heb  i.  8. 
To  the  Son  he  fayeth,  thy  throne,  O  God  !  is  for 
ever  and  ever.  Tit.  ii.  13.  Looking  for  that 
blefled  hope,  and  the  glorious  appearing  of  the 
great  God,  and  our  Saviour  Jefus  Chrift.  i .  John, 
v.  20. 

2.  NOT  only  the  name  of  God,  but  the  very 
properties  of  the  Divine  Nature,  are  attributed  to 
Chrift,  as  that  he  had  an  exiftence  prior  to  his  na 
tivity.  John  viii.  58.  Before  Abraham  was  I  am. 
Which  paffage,  yet,  taken  fingularly,  could  only 
prove  his  pre-exiftence,  but  not  his  eternal  Divi 
nity.  The  Socinians  fay,  that  Chrift  was  before 
Abraham,  becaufe  he  had  the  fame  exiftence  in 
the  degree  of  God,  as  he  had  after  his  nativity,  but 
that  is  abfurd,  neither  does  the  feries  of  Chrift's 
difcourfe,  againft  which,  the  Jews  objected,  Thou 
art  not  yet  fifty  years  old,  and  haft  thou  feen 
Abraham  ?  fuffier  us  to  admit  this  interpretation  ; 
nor  is  it  better  fupported,  by  what  others  aflert, 
viz.  that  the  meaning  that  Chrift  exifted  before 
what  the  name  of  Abraham  denotes,  was  accom- 
plifhed,  i.  e.  before  he  became  the  father  of  many 


THE  Pre-exiftence  and  Divinity  of  Chrift,  is 
farther  notified,  John  i.  i.  In  the  beginning  was 
the  word.  And  xvii.  5.  Glorify  me  with  that  glory, 
whlwli  I  had  with  thee,  before  the  world  was. 

Omnipotence 


Upon  tbe  Ho  ly  trinity.  115 

Omnipotence  is  nfcribed  to  Chrift.     Matt,  xxvii. 

10.  All  power  is  given  me  in  Heaven,   and  in 
Earth.     Rev.  i.  8.    Omniprefence.      Matt,  xxviii. 
20.  And  lo,  I  am  with  you,  even  unto  the  end  of 
the  world.     Omnifcience,  efpecially  the  knowledge 
of  the  thoughts  of  the  heart.      John  ii.  24.    Rev. 

11.  23.   I  am  he,  which  fearcheth  the  reins  and  the 
heart,  compared  with  Jer.  xvii.  10.  Likewife,  John 
xxi.  17.  Lord,  thou  knoweft  all  things. 

III.  THE  works  which  are  afcribed  to  (Thrift, 
are  plainly  divine,  as,  Creation,  Redemption,  Judg 
ment,  &c.  John  i.  3.  Col.  i.  15.  16.  17.    Who  is 
the  image  of  the  invifible  God,  and  the  firfl  born  of 
every  creature,  for  by  him  all  things  were  made. 
Heb.  i.  10.  ii.  12. 

IV.  WE  prove  that  Chrift  is  God,  from  divine 
worfhip  being  due  to  him.     John  v.  23.   That  all 
men  mould  honour  the  Son,  even  as  they  honour 
the  Father.     Phil.  ii.  9.  10.  n.   That  at  the  name 
of  Jefus,   every  knee  mail  bow.      Acts  vii.    59. 
Heb.  i.  6.   And  let  all  the  Angels  of  God  worfhip 
him.     2  Pet.  iii.   18.    Grow  in  grace,  and  in  the 
knowledge  of  our  Lord  and  Saviour  Jefus  Chrift, 
to  whom   be   glory,     both    now     and    evermore, 
Amen.      Which  doxology  cannot  be  applied   to 
any  but  the  true  God.     Now  if  Chrift  were  a  meer 
man,  or  a  creature,  he  could  not  be  worshipped  in 
fuch  a  manner,  without  incurring  the  guilt  of  idol 
atry.      Ifa.  xlii,  8.      I  am  Jehovah,  that  is  my 

name, 


Sect.  ll.Chtip.  HI. 

name,  and  I  will  not  give  my  glory  to  another. 
Rev.  xix.   jo. 

^  WE  may  obferve,  with  refpeft  to  the  Holy 
Ghoft,  that  the  Scripture  feldom  fpeaks  of  his  per- 
fon  or  offence,  but  very  frequently  of  his  operations. 
The  reafon  is,  becaufe  the  Scripture  fpeaks  of  Godly 
and  divine  things  only,  according  to  the  relations  he 
ftands  in  to  us,  and  as  far  as  is  neceiTary  for  our  falva- 
tion,  fo  that  it  concerns  us  more,  to  know  what  are 
the  effects  of  the  Spirit  of  God  within  us,  than  to 
know  what  he  is  in  his  effence,  or  how  he  is  to  be 
dirtinguilhed  from  the  Father. 

BUT  that  the  Divine  Nature  is  effential  to  the 
Holy  Spirit,  is  fo  apparent,  that  he  who  denies  it, 
may  with  equal  propriety  deny  the  divinity  of  the 
Father.  For  fmce  the  Holy  Spirit  is  the  very 
power  of  God,  by  which  he  ads  and  effects  all 
things,  it  is  clearer  than  noon  day,  that  he  is  of  a 
divine  nature,  and  whatever  is  effential  to  God, 
jnuft  be  effential  to  the  Spirit  of  God  likewife  ; 
this  Spirit  always  exifted,  frequent  mention  is 
made  of  him  in  the  Old  Teftament,  he  is  faid 
to  have  fpoken  by  the  Prophets.  The  attri 
butes  of  God,  Omnifcience,  Omnipotence,  &c. 
are  afcribed  to  him,  as  likewife  the  works  of  God. 
John  xvi.  13.  Andxiv.  26.  I  Cor.  ii.  10.  u.  The 
Spirit  fearcheth  all  things,  yea,  the  deep  things  of 
God.  i  Cor.  xii.  8.  9.  10.  n. 

YET  many  enquiries  have  been  made,  and  many 
difputes  have  arifen,  concerning  this  argument, 

and 


Upon  the  Holy  trinity .  i  *  ^ 

and  firft,  Indeed,  concerning  the  generation,  of  the 
Son,  which  many  attempted  to  explain,  as,  like'* 
wife,  concerning  the  proceflion  of  the  Holy  Spirit  j 
Divines  aiTerting,  that  the  Spirit  proceedeth  from 
the  Father,  not  by  way  of  generation,  but  by  way 
of  fpiration,  which  term  is  very  cbfcure.  There 
was  another  controverfy  between  the  Latin  and 
Greek  Church,  which  v  as  tofled  about  with  great 
warmth  of  temper,  concerning  this  proceflion. 
The  Latines  aflerting  on  the  one  hand,  that  the 
Spirit  proceeded  from  the  Father  and  the  Son  ;  but 
the  Greeks  on  the  other,  that  he  proceeded  from 
the  Father  by  the  Son  ;  and  on  account  of  this  ex- 
preflion,  and  the  &/;/,  a  great  fchifm  arofe  be 
tween  the  Eaftern  and  Weftern  Church.  But  there 
was  no  reafon,  why  the  antients  contended  (b 
warmly  about  the  proceffion  of  the  Spirit,  as  there 
is  only  one  place  in  Scripture,  in  which  it  is  men- 
tloned,  viz.  John  xv.  26.  The  Spirit  of  truth 
which  proceedetn  from  the  Father.  The  meaning 
of  which  text,  is  plain  and  fimple,  viz.  that  the 
Spirit  was  fent,  or  was  to  be  fent  by  the  Father  to 
the  Apoftles,  after  the  afcenfion  of  Chrift,  as  he 
himfelf  explains  it.  But  Divines  were  of  opinion 
that  the  million  of  the  Holy  Spirit  was  not  intend- 
ed  here,  but  the  manner  in  which  the  Efience,  or 
Perfon  of  the  Spirit  proceeded  from  the  Father 
from  srnity,  and  inquired  into  the  nature  of 

that  proceflion.  But  thefe  are  idle,  frivolous,  nay, 
prefumptuous  and  dangerous  queftions,  fictions  of 
the  imagination,  and  mere  traditions. 


n8  Sect.  II.  Chap.  III. 

IN  the  ancient  Church,  in  the  firft  and  fecond 
century,  the  doctrine  of  the  Trinity  was  oppofed, 
by  the  Ebionites,  and  Cerinthians,  who  maintain 
ed,  that  Chrift  was  a  meer  man,  againft  whom, 
as  we  are  informed  by  ancient  tradition,  John 
wrote  his  Gofpel.  Paulus  Samofatenus  denied  the 
Divinity  of  Chrift,  for  whicb  reafon,  he  abolifhed 
certain  Hymns  which  were  ufually  fung  to  his 
praife.  Sabellius,  denied  that  there  was  any 
diftinction  between  the  P'ather,  Son,  and  Holy 
Ghoft,  maintaining  that  there  was  but  one  God, 
who  palled  under  thefe  different  denominations, 
being  fometimes  called  the  Father,  fometimes  the 
Son,  and  at  other  times  the  Holy  Ghoft.  Arius 
aflerted,  that  Chrift  was  of  a  fimilar  effence  with 
the  Father,  but  not  of  the  fame  effence,  faying, 
that  he  was  made  or  begotten,  before  ages.  He 
was  condemned  in  the  Nicene  Council,  A.  D.  325. 
Macedonius  denied  the  Divinity  of  the  Spirit,  he 
was  condemned  by  the  Synod  of  Constantinople, 
in  the  year  381.  The  Sucinians  maintain  that 
Chrift  was  a  meer  man,  that  after  his  refurrection  he 
obtained  the  higheft  glory,  and  thus  became  God  j 
but  it  is  certain,  that  few  hereiies  would  have  arifen 
concerning  the  Trinity,  if  this  doctrine  had  been 
taught  in  the  Church,  with  Simplicity,  and  according 
to  the  word  of  God. 

THE  proper  ufe  of  this  doctrine,  is,  Firft.  To 
acknowledge  the  infinite  mercy  of  God  towards 
mankind,  who  delivered  up  his  own  Son,  for  the 
fins  of  men,  John  iii.  16.  The  excellency  of  which 
gift,  would  be  greatly  diminiihed,  if  we  confi- 

dered 


Upon  the  Holy  Trinity.  1 19 

etered  Chrift  but  as  a  meer  man.  Second.  The 
perfection,  both  of  the  do^rine  and  fatisfaction  of 
ChrHt.  Third.  That  we  fhould  render  unto  him 
that  worfhip,  reverence,  obedience,  prayers,  and 
praifes,  which  he  is  juftly  entitled  to,  as  he  is 
God,  and  our  judge.  Fourth.  To  implore  the 
grace  and  afliftance  of  the  Holy  Spirit,  with  the 
moil  ardent  prayers,  fo  that  as  we  are  redeemed  by 
the  Son,  we  may  be  purged  from  the  pollution  of  fin 
by  the  Holy  Spirit,  and  thus  become  partakers  of 
eternal  falvation. 

HAVING  thus  premifed  the  doctrine  concerning 
God,  let  us  proceed  to  the  firft  part  of  Theology , 


OF, 


[  120  ] 

OF 

CHRISTIAN 
THEOLOGY. 

PART    THE    FIRST. 

Of  the  Time  which  preceded  the  Advent  ofChrift* 
CHAP.    I. 
6f  the  Creation. 

As  we  are  now  to  treat  of  the  Creation,  we 
fliall  confider  it,  Firft.  In  general.  Second.  In 
particular. 

I.  TT7"ITH  refpect  to  the  Creation,  in  general, 
\  y      we   have   two   things    to   demonftrate. 
Frfl.  That  the  world  was  created.     Second.  How 
it  was  created. 

i.  THAT  the  world  was  created'  by  God,  may 
be  proved,  Firft.  From  Scripture,  which  exprefsly 
teacheth  this  article  of  our  faith.  Gen.  i.  and  eve 
ry  where  elie.  Second.  From  reafon,  in  this  man- 
Jner  :  Either  the  world  had  a  beginning,  or  it  had 
not ;  if  it  had  a  beginning,  it  muft  have  been  pro 
duced  by  fome  caufe,  but  that  caufe  could  be  none 
elfe  but  God.  If  it  had  no  beginning,  it  muft  be 

eternal, 


Upon  the  Creation.  12  r 

eternal,  but  every  thing  is  againft  the  eternity  of 
the  world,  as  for  inftance,  hiftory,  which  is  too 
recent,  not  extending  beyond  the  fpace  of  fix,  or 
feve'n  thoufand  years.  As  to  the  objection  that 
the  hiftory  of  the  Egyptians,  and  Chinefcs,  is  far 
more  ancient  than  Sacred  Hiftorv,  it  is  eafily  an- 
fwered,  fince  what  the  Egyptians  relate,  concern^ 
ing  the  ancient  and  very  remote  Dynaftians,  under 
the  dominion  of  the  gods  and  demi-gods,  are  ma- 
nifeftly  fabulous.  In  other  refpects,  the  Chrono 
logy  of  the  Egyptians  and  Chinefes,  exactly  cor- 
refponds  with  Sacred  Hiftory,  which  has  been  al 
ready  fully  proved  by  men  of  learning.  The  ori 
gin,  likewife  of  nations,  empires,  arts  and  fcicnces, 
cannot  confift  with  the  eternity  of  the  world  •,  the 
feries  and  order  of  generations,  bring  us  to  the  firft 
man,  and  common  principal  of  the  human  race. 
And  left  any  one  mould  object,  that  more  ancient 
monuments  of  hiftory  were  formerly  extant,  which 
fince  have  been  loft,  we  obferve,  that  the  ancients 
acknowledged  this  novelty  of  the  world,  and  faid 
that  its  nature  was  new,  or  not  of  long  exiftence. 
The  poet  Lucretius,  though  an  adverfary  to  Chrif- 
tianity,  even  in  his  day,  made  ufe  of  this  argument, 
taken  from  hiftory  and  the  origin  of  arts,  againft  the 
eternity  of  the  world. 

IF  there  was  no  original  principle,  which  gave 
being  to  the  Heavens  and  the  earth,  and  if  they 
exifted  from  eternity,  why  did  not  more  ancient 
poets  treat  of  fads,  previous  to  the  war  of  Thebes, 
or  the  deftrudlion  of  Troy  ? 

K  2.  CREATION 


Pan  I.  Chap.  I. 

2.  CRLATJON  is  commonly  diftinguimed,  into 
Firft,  and  Second.  1'he  firft  was  the  production 
of  matter  out  of  nothing,  and  perhaps  this  crea 
tion  of  matter,  as  likewife  of  the  Angels,  pre 
ceded  the  creation  of  this  vifible  world,  fome  fpace 
of  time  :  At  leaft  the  account  which  Mofes  gives  of 
man's  fall,  makes  it  very  probable.  Since  even  at 
that  time,  the  Devil  had  arrived  at  the  fummit  of 
v.'ickednefs,  and  therefore  fome  fpace  of  time  muft 
have  elapfed,  after  his  revolt,  which  was  preceded  by 
the  (late  of  innocence,  in  which  the  apoftate  Angels 
were  created. 

BE  this  as  it  will,  Mofes  defcribes  the  formation 
of  this  world,  as  a  fecond  creation.  Firft.  God 
created  all  things  by  his  word,  that  is,  by  his 
command  and  will,  which  is  a  work  of  fupreme 
and  boundlefs  power.  Pf.  xxxiii.  6.  Second.  God 
obfcrved  a  certain  order  in  the  creation,  for  he 
did  not  create  all  things  in  an  inftant,  but  in  the 
fpace  of  fix  days,  viz.  on  the  firft  day  he  produced 
light,  but  not  as  yet  collected  into  a  particular  fpace  ; 
on  the  fecond,  the  expanfe  or  firmament ;  on  the 
third,  he  feparated  the  waters  from  the  earth,  and 
produced  plants  out  of  the  earth  •,  on  the  fourth,  the 
ftars  •,  on  the  fifth,  rimes  and  fowls  ;  on  the  fixth, 
terreflrial  animals,  and  man. 

Now,  a  twofold  reafon  may  be  afligned,  why 
God  did  accomplish  this  work,  in  the  fpace  of  fix 
days.  Firft.  That  he  obferved  a  certain  order, 
convenient  to  the  nature  of  things.  Second.  That 
he  intcn Jed  hereby  to  evince,  that  he  was  the  au 
thor 


Upon  the  Creation.  123 

thor  and  governor  of  all,  even  the  mod  minute  of  the 
creatures,  and  that  he  implanted  in  each  of  them,  its 
peculiar  nature  and  properties. 

II.  CREATION,  confidered  particularly,  rcfpecls 
either  Angels  or  man.  Firft.  Concerning  the  An 
gels,  the  following  particulars  are  related  in  Scrip 
ture,  for  we  can  underftand  little  or  nothing  of 
them  from  reafon.  Firft.  That  there  are  Angels, 
for  they  are  mentioned  every  where,  and  they  are 
faid  to  have  been  created,  by  God.  Pf.  cxlviii.  2. 
&rc.  So  that  it  is  amazing,  how  the  Sadduces  came 
to  deny  their  exiftence.  Second.  As  to  the  nature 
of  Angels,  we  are  to  underftand,  that  the  name 
Angel  is  derived  from  their  office,  and  not  front 
their  nature,  and  fignifies  an  Ambaflador,  or  Mi- 
mfter  of  God.  Yet  the  word  of  God  informs  us 
\vherein  their  nature  confifts,  they  are  fpirits,  en 
dowed  with  the  understanding  and  will.  Heb.  i.  4. 
Immortal.  Luke  xx.  36.  Powerful.  Pf.  ciii.  20. 
Their  number  is  very  great.  Dan.  vii.  10.  Third. 
We  learn,  from  the  word  of  God,  that  a  certain 
order,  and  fubordination  takes  place  among  them, 
there  mention  is  made  of  Archangels,  as  alfo,  of 
the  Devil,  and  his  Angels  •,  but  they  are  good  or 
evil.  The  good  Angels  perfevered  in  their  in 
tegrity,  and  feem  to  be  fo  confirmed  in  a  ftate  of 
happinefs,  that  they  cannot  fall  from  it,  as  it  is  cer 
tain,  that  the  wicked  are  damned  without  hope  of 
pardon. 

K  2  SOME 


Pan  I.  Gfo.  I. 


SOME  Divines  have  fpoke  many  things,  con 
cerning  the  election  and  reprobation  of  Angels, 
about  which  the  Scripture  is  entirely  filent  ;  but 
it  is  beft,  difmi  fling  thefe,  to  enquire  into  the 
offices,  or  employments  of  good  Angels.  Firft. 
With  refpect  to  God,  they  celebrate  his  praife, 
v/orfhip  him  reverently,  and  fulfil  his  commands. 
Ifa.  vi.  2.  3.  4.  Holy,  Holy,  Holy,  Lord  of  Hofts. 
Pf.  ciii.  20,  Blefs  the  Lord,  ye  his  Angels,  that  ex 
cel  in  ftrength,  that  do  his  commandment,  heark- 
ning  unto  the  voice  of  his  word.  Second.  With 
refpect  to  the  world,  their  operations  are  various. 
Third.  With  refpect  to  men,  whom  they  either  pro- 
ted  or  punim,  of  this  there  are  various  examples  ex 
tant  in  Scripture.  Pf.  xxxiv.  8.  The  Angel  of  the 
Lord  encampeth  round  about  them  that  fear  him. 
Heb.  i.  14.  And  although  the  operations  of  An 
gels  be  not  now  a  days  confpicuous,  or  vifible,  ne- 
verthelefs  it  is  certain,  that  every  day  they  perform 
various  operations. 

IT  is  enquired,  whether  a  guardian  Angel  be 
affigned  to  every  perfon,  which  was  the  opinion  of 
many  ancient  Chriftians,  and  is  ftill  retained  in  the 
Church  of  Rome. 

THE  chief  paflage  adduced  in  confirmation  of 
this  doctrine,  is  in  Matt,  xviii.  10.  Take  heed, 
that  ye  difpife  not  one  of  thefe  little  ones,  for  I 
fay  unto  you,  that  in  Heaven,  their  Angels  do  al 
ways  behold  the  face  of  my  father.  That  paflage 
in  the  Acts  xii  15.  It  is  his  Angel,  has  no  force 
with  it.  It  is  certain,  from  the  word  of  God,  that 

fometimes 


Upon  the  Creation.  125 

fometimes  many  Angels  prefide  over  one  man,  and 
fometimes  one  Angel  over  many  men.  But  the 
Opinion  which  afligns  a  bad  Angel,  or  genius,  to 
every  man,  has  no  foundation,  and  feems  to  makp 
God  the  author  of  iia. 

THE  evil  Angels,  again  departed  from  their  in 
tegrity,  being  feduced  by  the  Devil,  who  exercifes 
a  principality  over  them.  It  may  be  afked  here, 
wherein  did  the  nature  of  their  fin  confift,  and  it 
is  commonly  faid  to  have  been  pride,  but  this 
does  not  appear.  Yet  it  is  certain,  that  it  muli 
have  been  moft  heinous,  as  they  are  damned  with 
out  hope  of  pardon.  2  Pet.  ii.  4-  God  hath  left 
fome  power  frill  remaining  with  them,  as  appears 
from  Scripture,  yet  fo,  as  that  it  hath  been  greatly 
diminished  fince  the  coming  of  Chrift,  for  they  do 
not  fo  torment  Chriftians  now,  as  they  did  men  be 
fore,  yet  it  is  in  their  power  to  tempt  them,  i  Pet, 
v.  8.  Be  fober  and  vigilant,  becaufe  your  adverfary 
the  Devil,  as  a  roaring  lion,  walketh  about  feeking 
whom  he  may  devour. 

WE  are  now  to  treat  of  the  creation  of  Man. 
God  created  man  lad,  in  the  order  of  creation, 
as  being  the  moft  excellent  workmanfhip  •,  he 
formed  his  body  out  of  the  earth,  and  breathed 
into  him  a  living  foul,  which  is  a  Spiritual,  and 
immortal  fubftance.  Now,  the  diftin<5lion  be 
tween  foul  and  body,  is  confirmed  by  many  ar 
guments,  taken  both  from  Scripture  and  reafon. 
The  Spirit  returneth  to  God,  Ecclef.  xii.  9.  Then 
fhallthe  duft  return  to  the  earth  as  it  was,  and 
K  3  the 


126  Part  I.  Chap.  I. 

the  fpirit  jfhall  return  unto  God  who  gave  it.  Matt, 
x.  28.  The  faculties  of  the  foul  are,  FirfL  The 
underftandirg,  by  which  we  apprehend  things,  rea- 
ibn  and  judge  concerning  them.  Second.  The  will, 
which  is  bent  towards  certain  objects,  and  is  averfe 
to  ethers  i  but  it  defires  no  object  but  what  is  good, 
or  under  the  appearance  of  goodnefs.  Third.  Li 
bert}',  which  is  effential  to  fpirits,  and  is  the  faculty 
of  determining,  or  chafing  bttween  two  or  more 
objects. 

\  f 

THERE  have  been  various  clifputes  concerning 
the  will,  both  in  Philofophy  and  Theology,  viz. 
whether  it  follows  the  dictate  of  the  underftand- 
ing  ?  As  alfo  concerning  liberty,  whether  it  con- 
iiits  only,  in  immunity  from  compulsion,  or  which 
is  the  fame,  in  fpontaniety,  by  which  a  man  acts, 
indeed,  neceiTarily,  but  at  the  fame  time  willingly  ; 
or  in  indifference,  fo  that  a  man,  when  every  mo 
tive  neceffary  for  action  is  propofed  to  him,  may 
act,  or  not  act,  this  or  the  other  part  or  among  ma 
ny  objects,  chufe,  or  embrace  this,  or  the  other  at 
pleafure. 

I  DO  not  think  that  an  abfolutc  or  precife  an- 
fwer,  can  be  returned  to  thefe  queftions,  either  by 
affirming  or  denying  :  But  we  may  fay,  that  both 
are  pollible,  and,  that  this  is  the  cafe,  every  one 
will  beconfcious,  by  looking  into  himfelf:  Thefe 
queftions,  indeed,  feem  to  be  very  intricate,  yet  I 
think  they  may  be  folved  with  little  trouble,  as 
ourdifcourfe  here,  is  concerning  a  matter  of  fact, 
in  which  we  arc  almoft  every  moment  concerned, 

and 


Upon  the  Creation.  127 

and  of  which  we  are  fo  confcious.  Therefore,  thefe 
queftions  are  better  deduced  from  fenfe,  and  expe 
rience,  than  from  the  determinations  of  Philofophers 
and  Divines,  who  for  the  moft  part,  departing  from 
nature,  and  the  eafy  and  plain  way,  indulge  them- 
felves  in  fubtile  argumentation  ;  fo  that,  if  any  one 
would  turn  his  attention  inwardly,  and  examine  how 
he  is  impelled  to  action,  he  will  find,  or  I  am  greatly 
miftaken,  what  I  am  now  to  obferve  to  be  moil 
certain. 

As  to  the  queftion,  whether  the  will  obeys  the 
laft  dictate  of  the  underftanding  ?  I  anfwer,  that 
fometimes  it  does,  and  at  other  times  it  does  not. 
It  oftentimes  happens,  that  on  the  one  fide,  the 
moft  powerful  motives  prefent  themfelves  to  us, 
but  on  the  other,  very  flight  ones,  and  fuch  as  af 
fect  us  very  little.  Then  we  obey  what  the  un- 
derftanding  dictates.  But  at  other  times,  motives, 
for  and  againit  a  thing,  may  prefent  themfelves  to 
us,  which  do  affect  us  much,  as  in  temptations, 
which  are  attended  with  a  conflict,  then  it  is  poffi- 
ble,  that  we  may  not  follow  the  dictate  of  the 
underftanding.  Likewife,  as  to  the  queftion, 
whether  liberty  confifts  in  fpontaniety,  or  immuni 
ty  from  compulsion,  or  in  indifference  ?  I  anfwer, 
that  both  may  happen.  For  I  am  fenfible,  from  ex 
perience,  that  I  am  fometimes  fo  determined  to  act, 
that  it  is  not  in  my  power  to  avoid  it,  yet  at  the 
fame  time  I  act  ipontaneoufly  willing,  and  riot 
by  conftraint.  But  fometimes  I  find  myfelf  mak 
ing  a  choice,  between  two  or  more  objects,  and 
am  not  fo  determined  on  the  one  part,  as  not  to 

be 


128  Part  I.  Chap.  I. 

be  alfo  impelled  to  the  other  \  as,  when  two  ob 
jects  prefent  themfelves  to  me  which  are  equally 
attractive,  as  for  inftance,  in  temptations,  when  I 
hefitate,  doubting,  whether  I  ought  to  gratify  my 
defire,  or  refill  it,  in  that  cafe,  I  chufe  and  act  at 
j.'leafure,  and  ufe  the  faculty  which  God  hath 
giv'en  me.  Therefore,  it  is  clear,  that  liberty 
ought  not  to  be  defined,  with  too  much  precifion, 
And  perhaps  it  were  better  to  ftate  the  queftion 
concerning  liberty,  after  a  different  manner,  viz. 
not  wherein  liberty  confifts,  for  then  the  controT 
verfy  will  turn  upon  the  term  ;  but  how  a  man 
does  act,  to  which  we  anfwer,  that  fometimes  he 
acts  fpontaneoufly  and  necefiarily,  yet  willingly, 
at  other  times  he  is  indifferent,  and  makes  a 
choice.  So  that  indifference  is  not  totally  to  be 
rejected.  But,  on  the  other  hand,  neither  ought 
liberty  to  be  fo  placed  in  indifference,  that  laying 
it  afide,  thtre  could  be  no  liberty,  as  the  rem en 
trants  do,  who  acknowledge  no  liberty  but  of  in 
difference,  and  affert,  that  the  will  acts  in  this, 
or  in  a  different  manner,  merely  to  fliew  its  liber 
ty,  which  is  by  no  means  true,  and  is  inconfutent 
v.ith  the  nature  of  man,  who  is  alv\ays,  at  leait  in 
things  of  any  moment,  impelled  to  action,  by 
ibme  reafon,  true  or  falfe.  Some  of  the  Armi-* 
nians carried  this  point  fo  far  (whilil  others  were 
calling  out  againil  them)  as  to  afert,  that  (Thrift 
was  not  absolutely  impeccable,  or  incapable  of 
finning,  which  is  odious,  ard  a'moft  blaiphtrr.cus, 
They  were  fo  much  of  opinion,  that  liberty  vas  fo 
clofely  connected  with  indifference,  th;:t  it  could 
not  cpnfift  with .  neeeflity.  And  bti.cks, 


Upon  the  Creation  129 

:  gius,  at  the  very  beginning  of  his  Theology, 
afcribes  fuch  a  liberty  unto  God.  But  laftly,  as 
the  will  of  man  is  greatly  depraved  by  fin,  we  mould 
be  cautious,  left,  when  we  afcribe  liberty  unto  him, 
fuch  a  liberty  (hould  be  understood,  as  that  man 
of  himfelf,  and  by  his  own  faculties,  could  either 
chufe,  or  do  any  thing  that  is  good. 

SOMETHING  remains  now  to  be  faid  concerning 
the  Image  of  God,  according  to  which  man  was 
formed.  It  confirmed,  Firft.  In  that  excellency  of 
his  nature  which  is  difcernable,  both  in  his  foul, 
and  in  his  body.  Second.  In  his  innocence,  and 
rectitude.  Ecclef.  vii.  29.  God  made  man  up-? 
right,  &c.  Yet  the  endowments  of  Adam,  ought 
not  to  be  too  highly  extolled,  as  fome  do,  who  af- 
Cribe  to  him,  knowledge  almoft  infinite,  and  fanc- 
tity  almoil  angelical  •,  fince  by  thefe  means,  it  can 
fcarcely  be  conceived  how  he  could  have  fallen. 
Third.  In  his  dominion  over  the  creatures.  Gen.  i. 
?6.  Ff.  viii.  6.  7.  8.  Thou  madeft  him  to  have 
dominion  over  the  works  of  thy  hands,  thou  haft 
put  all  things  under  his  feet.  Fourth.  Adam  was 
immortal,  not,  indeed,  abfolutely,  and  of  himfelf, 
but  he  would  not  have  died,  had  he  not  finned, 
this  is  fuppofed  by  the  threatning  denounced  againft 
him.  Gen.  ii.  16. 

IT  may  be  here  enquired,  whether  the  image  of 
God  is  ftili  to  be  found  in  man,  after  the  fall  ?  It 
cannot  be  denied,  that  it  fuifered  a  confiderable 
diminution.  Gen.  iii.  17.  Yet  it  was  not  totally 
aboli&ed.  Gen.  ix.  6.  i  Cor.  xi.  7.  But  through 

Chrift, 


130  Part  I.  Chap.  II, 

Chrift  it  is  reftored  to  a  higher  degree  of  perfection, 
than  it  was  in  Adam.  Put  on  the  new  man,  which 
after  God,  is  created  in  righteoufnefs  and  true  holi- 
nefs.  Eph.  iv.  25.  Col.  iii.  10. 

THE  ufe  of  this  doctrine,  is  to  acknowledge  the 

O 

fupreme  power,  and  goodnefs  of  God,  dHplayed  in 
the  creation  of  man,  and  to  be  grateful.  Second. 
To  employ  thefe  powers  and  faculties,  which  he  has 
conferred  upon  us,  whether  they  be  natural,  or 
fupernatural,  in  promoting  his  own  glory,  and  our 
falvatiom 

CHAP.     II. 

Upon  Providence. 

PROVIDENCE  comes  in  next,  after  the  work 
of  Creation.      Firft.    We  mail  demonftrate, 
that   there   is   a   Providence.       Afterwards,    mew 
wherein  it  confifts, 

THE  former  is  evinced  by  a  variety  of  argu 
ments,  but  principally  fuch  as  follow.  Firft.  From 
this  very  confideration,  that  there  is  a  God.  For 
•whoever  acknowledges  the  exiftence  of  God,  and 
at  the  fame  time  denies,  that  he  fuperintends  the 
affairs  of  the  univerfe,  annuls  and  overthrows  his 
exiftence.  The  eflence  of  God  confifts  in  nothing 
elfe,  but  his  excellencies  and  perfections.  Now, 
thefe  perfections  have  an  entire  refpect  unto  the 
creatures,  fuch  are  his  wifdom,  power,  goodnefs, 
&c.  neither  could  they  be  known,  or  acknow 
ledged,  but  by  his  government  of  the  world.  So 

that 


Concerning  Providence  131 

that  by  denying  the  doctrine  of  a  Providence, 
thefe  perfections  are  overthrown,  and  confequent- 
ly  the  very  nature  of  God.  Second.  From  crea 
tion.  For  granting  a  creation,  we  muft,  of  courfe, 
acknowledge  a  Providence  ;  the  Creator  of  the 
world  mull,  of  courfe,  be  its  governor.  For  in 
creating  the  world,  he  muft  certainly  have  pro- 
pofed  ibme  end,  which  could  not  be  accomplimed 
otherwife,  than  by  his  Providence  fuperintending 
all  things.  Third.  The  harmony  which  prevails 
in  the  world,  the  difpofition  and  arrangement  of 
the  whole  creation,  fo  wife  and  fo  uniform,  is  a 
moft  evident  proof  of  One  Supreme  Caufe,  mod 
wife  and  moft  benevolent,  as  has  been  already 
obferved.  Fourth.  The  Scripture  every  where 
teacheth,  that  God  overrules  all  things,  both  great 
and  fmall.  It  would  be  unneceilary  here,  to  mul 
tiply  quotations  •,  among  others,  Matthew  may  be 
confulted,  vi.  26.  Behold  the  fowls  of  the  air,  for 
they  fow  not,  neither  do  they  reap,  yet  your  Hea 
venly  Father  feedeth  them.  Fifth.  The  argu 
ment  taken  from  prophecies  is  of  the  greateft 
weight,  none  of  which  could  have  ever  exifted, 
had  not  God  forefeen,  and  procured  the  events. 
Sixth.  Extraordinary,  and  miraculous  events  fur- 
nifli  us  with  the  fixth  argument.  For  if  there 
were  no  free  and  intelligent  caufe,  which  governed 
the  univerfe,  every  thing  which  happens  in  the 
world  rnuft  be  effected  by  a  natural  and  fatal  ne- 
ceffity  ;  neither  would  there  have  ever  been  any 
change  or  interruption,  refpecling  the  order  of 
the  world,  and  opperation  of  natural  caufes  ;  fo  that 
all  things  muft  have  continued  immutably,  in  an 

unalterable 


132  Part  I.  Chap.  II. 

unalterable  ftate  ;  but  thefe  extraordinary  events 
fuppofe  a  free  caufe,  which  inverts,  or  impedes 
the  order  and  effects  of  caufes  at  pleafure.  But 
that  fuch  extraordinary  events  have  happened,  is 
evident,  even  from  the  teftimony  of  other  hifto- 
rians,  and  almoft  the  univerfal  confent  of  man 
kind  •,  as  for  inftance,  concerning  the  flood,  &c. 
The  objections,  which  are  commonly  urged  here, 
are  either  trivial,  trite,  or  vulgar,  fo  that  we  need 
not  confume  much  time  in  refuting  them  -,  as  that 
pafiage  in  i  Cor.  ix.  9.  Thou  malt  not  muzzle  the 
mouth  of  the  ox,  that  treadeth  out  the  corn, 
Doth  God  take  care  for  oxen  ?  which  every  one 
fees,  ought  not  to  be  taken  in  an  abfolute,  but 
comparative  fenfe.  The  fame  thing  may  be  faid, 
of  that  paflage  in  Habac.  i.  14.  And  makes  man 
as  the  fillies  of  the  fea,  and  as  the  creeping  things, 
which  have  no  rule  over  them  ;  unlefs,  perhaps, 
this  text  might  be  othenvife  tranflated  than  we  have 
it  in  our  Bibles  ;  and  we  are  to  underiland  it,  not 
of  God,  but  Nebuchadnezar,  who,  like  a  rimer, 
plundered,  and  dragged  all  things  after  him  ;  which 
explication  is  quite  confiftent  with  the  preceding, 
and  fubfequent  parts  of  the  difcourfe. 

IT  is  alfo  objected,  that  many  things  fall  out  in 
a  diforderly  manner,  and  for  which  no  caufe  can 
be  afligned.  This  we  deny,  becaufe,  it  does  not 
follow,  from  our  ignorance  of  the  caufe  of  fome 
things,  that  they  are  done  without  reafon  :  Every 
thing  is  conducted,  according  to  the  moft  perfect 
wifdom,  and  laws,  eftablifhed  by  God.  It  is 
ufually  likewife  objected,  that  the  wicked  are  fuf« 

fered 


Concerning  Providence.  133 

fered  to  flounfh  and  profper,  whilft  the  virtuous 
are  opprefled  and  affii&ed.  But  befides,  that  it  is 
not  evident  to  us,  who  are  really  good,  or  evil, 
the  Providence  of  God  is  confpicuous  in  this, 
that  he  permits  the  godly,  fometimes,  to  be  op- 
preffed  and  affti&ed,  and  the  wicked  to  enjoy 
temporal  plenty,  and  this  for  very  juft  reafons ; 
efpecially,  becaufe  by  thefe  means  he  plainly  fhews, 
that  neither  real  happinefs,  nor  the  real  punifh- 
ments  of  fin,  are  to  be  expected  in  this  life,  or 
in  things  external  ;  but  in  the  world  to  come, 
when  he  will  render  unto  every  one,  according  to  his 
works. 

II.  WE  are  now  to  fee  wherein  Providence  con- 
fifts.  And  here,  in  the  firft  place,  let  us  consider  its 
object.  Secondly,  the  manner  in  which  it  is  con 
cerned  in  the  affairs  of  the  univerfe. 

i.  ALL  things  are  fubject  to  Divine  Providence, 
things  celeftial,  terreftrial,  angels,  men,  all  creatures, 
events,  &c.  Likewife,  future  contingencies,  evert 
fuch  as  appear  to  be  leaft  important,  as  we  have 
already  fhewn,  when  treating  of  the  feienre  of 
God,  and  is  confirmed  by  a  variety  of  Scripture 
proofs,  Matt.  vi.  28.  and  X.  29.  Pfal.  cxlv.  15.  16. 
This  is  alfo  evinced  by  reafon,  as  the  power  and 
wifdom  of  God,  is  no  lefs  confpicuous,  in  the  ad- 
miniftration  of  fmaller,  than  of  matters  of  the 
greateft  moment.  Therefore,  it  is  not  unworthy 
of  the  Majefty  of  God,  to  attend  to,  even  the 
mod  minute  things.  Befides,  if  all  things  even 
the  fmalleft,  were  not  fubjeft  to  the  Providence 

of 


134  Part  I-  Cbap.  II. 

of  God,  fcarcely  any  thing  could  be  faid  to  be  gov* 
erned  by  him  •,  for  fuch  is  the  order,  connexion,  and 
dependence  of  caufes  and  effects,  that  oftentimes 
the  lead  caufes  concur,  in  producing  the  greateft 
effefts. 

THE  cafe  here  is  the  fame  as  with  an  artift, 
who  could  not  furnifh  a  clock  or  watch,  if  he  was 
ignorant  of  the  ufe  of  any,  even  the  fmalleft  part, 
or  leaft  wheel,  and  could  not  adjuft  it  in  its  proper 
place. 

2.  WITH  refpect  to  the  manner  in  which  Pro. 
vidence  is  exercifed,  in  the  management  of  things, 
Divines  inform  us,  that  it  confifts  of  two  acts, 
viz.  governing  and  preferving.  Firft.  God  pre- 
ferves  the  eflence,  and  faculties  of  all  his  crea 
tures.  Acts  xvii.  28.  In  him  we  live,  move,  and 
have  our  being.  Pfal.  civ.  27.  &c.  This  much 
might  have  fufficed,  to  have  been  fpoken  at  a 
word,  on  this  fubject,  had  not  Divines  here  ftarted 
various  queftions.  For  they  do  not  at  all  agree,  as 
to  the  manner  or  method  of  prefervation.  There 
are  fome  of  them  who  would  have  it  to  confift 
in  a  new,  and  perpetual  creation,  or  reproduction, 
if  we  may  fo  term  it,  and  a  pofitive  act  of  God, 
by  which  he  reproduced!  the  creatures,  every  mo 
ment,  without  which,  they  would  relapfe  into 
none-exiftence.  But  others  are  of  opinion,  that 
there  is  no  neceflity  for  this  new  act  of  God,  and 
that  it  is  fufficient,  if  we  but  fay,  that  God  cre 
ated  all  things  by  his  will,  with  the  intent  that 

they 


Concerning  Providers.  135 

they  mould  continue  in  that  ftate  of  exigence  as 
long  as  he  thought  proper. 

BUT  the  controverfy  is  greater  with  refpect  to 
men,  viz.  whether  their  term  of  life  be  fatal  or 
moveable,  i.  e.  whether  the  particular  time  of 
every  man's  life  and  death,  be  fo  fixed  and  deter 
mined,  that  it  can  neither  be  prolonged,  nor  con- 
tradted  ? 

IT  were  to  be  wifhed,  that  Divines  would  ab- 
ilain  from  queflions  of  the  like  nature,  and  it  were 
fafer  to  determine  nothing  with  too  much  preci- 
fion,  .concerning  arguments  of  this  nature.  This 
much  we  may  affirm  with  certainty.  Firft.  That 
the  term  of  fome  men's  lives,  was  immutably  fixed 
by  God,  as  Mofes.  Second.  That  God  by  his 
prefcience,  doth  know,  and  hath  known,  the  par 
ticular  time  of  every  man's  death.  Third.  That 
the  term  of  man's  life,  is  limitted,  and  confined 
within  certain  bounds.  Job  xiv.  5.  His  days  are 
determined,  and  the  number  of  his  months  are 
with  thee.  Fourth.  That  God  at  his  pleafure  may 
deprive  man  of  life.  Thefe  are  certain,  and  indu 
bitably  true. 

BUT  whether  God  hath  determined  the  death  of 
all,  and  every  particular  perfon,  is  not  fo  evident. 
Divines  think,  that  it  may  be  proved,  from  that 
paflage  in  Job,  xiv.  5.  and  fome  other  places  in 
Scripture.  But  others  on  the  contrary,  object  va 
rious  places  in  Scripture,  for  inftance,  the  promife 
in  the  fifth  commandment.  Likewife  what  is  faid, 

,  Pfal. 


136  Part  I.  Chap.  II. 

Pfal.  Iv.  24.  Bloody  and  deceitful  men,  mall  not 
live  out  half  their  days,  and  that  King  Hezekiah's 
life  was  prolonged  fifteen  years,  after  his  death  hnd 
been  declared  by  the  Prophet.  Ifa.  xxxviii.  and 
2  Sam.  xxiv.  13.  Where  the  option,  which  was 
granted  to  David,  feems  to  imply,  that  the  time, 
and  manner  of  the  death  of  thefe  70,000  perfons, 
who  were  cut  off  by  the  peftilence,  was  not  deter 
mined  fince,  otherwife,  there  could  have  been  no 
choice.  It  is  likewife  objected,  that  by  thefe 
means  we  can  fcarcely  avoid,  making  God  the 
author  of  fin  :  For,  if  he  has  predetermined  the 
death  of  every  one,  and  if  it  is  to  be  effected  by 
murder,  or  witchcraft,  the  manner  of  his  death, 
muft  likewife  have  been  appointed  :  For  where  the 
end  is  abfolutely  intended,  there  the  means  muft 
likewife  be  neceffarily,  and  abfolutely,  intended, 
and  determined.  The  ufe  of  prudence,  tempe 
rance,  and  remedies,  feems  likewife  to  avail  but 
little,  if  God  hath  prefixed  the  term  of  life.  If 
any  one  mould  reply,  that  thefe  means  of  preferv- 
ing,  and  of  loofing  life,  are  likewife  determined, 
then  nothing  remains,  but  that  we  mould  wait, 
until  God  effects  within,  and  without  us,  whatever 
he  hath  decreed. 

II.  GOVERNMENT  is  an  act  of*  Providence,  by 
which  he  overrules  all  the  creatures,  and  all  events, 
in  fuch  a  manner,  as  that  nothing  can  happen,  but 
what  he  either  wills,  or  permits  to  be  done.  Here 
three  particulars  are  obfervable. 

i.  THOUGH 


Concerning  Providence.  137 

i.  THOUGH  God  governs  his  creatures,  yet  he 
does  not  govern  them  all,  after  one  and  the  fame 
manner.  With  refpect  to  fuch  as  are  irrational, 
he  only  applies  his  power  \  but  to  the  rational, 
'  partly  his  power,  and  partly  laws.  I  mention  his 
power,  becaufe,  as  to  life  and  faculties,  they  are 
equally  depending  upon  God,  as  other  creatures, 
but  as  they  are  rational,  he  rules  them  by  laws  : 
and  in  order  to  induce  them  to  obferve  thefe  laws, 
he  propofes  both  promifes  and  threatnings,  and  at 
length  will  pafs  fentence  upon  them,  whether  they 
be  good,  or  whether  they  be  evil. 

BUT  here,  an  important  queftion  is  propofed, 
concerning  the  concourfe  or  operation  of  God, 
with  refpect  to  the  actions  of  his  creatures.  Some 
Divines  divide  this  concourfe,  into  fimultaneous, 
by  which  God  acts  along  with  the  creatures,  fo 
that  he  acts  on  his  part,  and  the  creatures  on 
their's  ;  and  previous,  or  determining,  by  which  he 
acts  immediately  in  the  creatures,  and  by  the  crea 
tures,  fo  that  the  creatures  act,  becaufe  God  deter 
mines  them,  or  rather  acts  within  them  ;  and  fome 
of  them  urge  this  concourfe,  or  phyfical  predeter 
mination  fo  far,  as  even  to  extend  it  to  evil  acti 
ons  ;  which  opinion  we  reject,  as  being  harm,  and 
as  it  conftitutes  God,  the  author  of  fin.  But  there 
is  no  reafon  why  we  mould  be  felicitous  concern 
ing  this  queftion,  it  is  fufficient  if  we  believe, 
Firft.  That  the  creatures  act  by  powers  granted 
them  by  God,  which  he  may  deprive  them  of  at 
pleafure.  Second.  That  God  fo  concurs  with  the 
actions  of  men,  by  his  grace,  both  external  and 
L  internal. 


138  Part  I.  Cbap.  II. 

internal,  as  that  they  can  do  nothing  truely  good 
without  it. 

i,  IT  is  to  be  obferved,  that  God  overrules  the 
world  in  fuch  a  manner,  that  nothing  can  happen, 
but  what  he  hath  decreed  to  do  himfelf,  or  per 
mit  to  be  done  •,  for  there  are  fome  events,  which 
God  himfelf  effects,  and  there  are  others  which  he 
only  permits,  and  thefe  are  equally  fubject  unto 
Providence,  as  appears  from  what  we  are  to  obferve 
afterwards. 

3.  ALL  things  are  direded  by  God,  towards 
that  end,  which  he  hath  propofed  to  himfelf,  and 
that  moil  wifely.  But  fince  his  Providence  is 
chiefly  concerned  about  mankind,  whom  he  hath 
formed  after  his  own  image.  It  is  quite  clear  that 
the  whole  of  the  Divine  adminiftration  tends  prin 
cipally  to  promote  both  their  temporal  felicity,  viz. 
the  prefervation  of  their  lives,  and  fociety  with  each 
other,  and  their  eternal  falvation  :  For  whoever  will 
but  attentively  weigh  the  fcope  of  Divine  Provi 
dence,  muft  acknowledge,  that  he  is  moft  benevolent 
towards  mankind,  and  that  he  confults  their  happi- 
nefs,  in  all  his  proceedings. 

BUT  we  come  now  to  treat  of  the  Providence 
of  God,  as  it  has  a  refpect  unto  fin,  the  difcuflion. 
of  which  queftion,  will  be  attended  with  fome 
more  difficulty  ;  for,  as  on  the  one  hand,  we  muft 
be  under  the  ftricteft  guard,  left  God  mould  be 
represented  the  author  of  fin,  fo,  on  the  other,  we 
ihould  be  cautious,  left  it  fhould  be  totally  remov 
ed, 


Concerning  Providence.  139 

ed,  from  under  the  difpofal  of  his  Providence. 
Thefe  two  particulars  here,  claim  our  clofelt  at 
tention.  In  the  firft  place,  then,  this  ought  to  be 
laid  down,  as  a  principle  of  indubitable  truth,  and 
foundation  of  all  religion,  that  God  is  not  the  au 
thor  of  fin.  God  neither  wills,  nor  commits  fin, 
otherwife,  he  would  be  neither  holy,  good,  nor 
juft.  See  Pf.  v.  5.  Thou  art  not  God,  which 
hath  pleafure  in  wickednefs,  neither  mall  evil 
dwell  with  thee.  Jam.  i.  13.  Let  no  man  fay  when 
he  is  tempted,  I  am  tempted  of  God,  for  God  can 
not  be  tempted  with  evil,  neither  tempteth  he 
any  man,  &c.  And  this  indeed,  is  acknowledged 
by  all  divines.  Yet  there  have  been  fome  among 
them,  and  there  are  fome  to  be  found  at  prefent, 
who  afcribe  unto  God  an  efficacious  Providence, 
with  refpect  to  fin,  and  who,  in  order  to  defend 
their  opinion,  produce  various  texts  of  Scripture, 
which  feem  to  refer  evil  aclions  unto  God,  his  will 
and  operation.  As  i  Sam.  ii.  25.  Where  it  is  faid, 
that  the  fons  of  Heli,  would  not  hearken  unto 
their  father,  becaufe  the  Lord  would  flay  them. 
Prov.  xvi.  4.  The  Lord  hath  made  all  things  for 
himfelf,  yea,  even  the  wicked  for  the  day  of  evil. 
Exod.  vii.  3.  Concerning  the  hardening  of  Pha 
raoh.  2  Sam.  xii.  n.  Concerning  David's  wives, 
being  delivered  unto  Abfalom.  And  xvi.  u. 
Concerning  Shimea  curfing  David.  Ifa.  vi.  9.  10. 
Hear  ye,  but  underftand  not.  With  refpedt  to 
which  paflages,  we  may  obferve  in  general,  that 
to  conftitute  God  the  author  of  fin,  or  its  caufe, 
is  a  thing  fo  deteftable  and  blafphemous,  that  it 
were  better,  if  thefe  places  cannot  be  expounded 
L  2  to 


140  Part  I.  Cka$.  II. 

to  advantage,  to  acknowledge,  that  there  is  fome- 
thing  in  them,  which  we  do  not  comprehend,  or 
even  to  affix  to  them  a  different  meaning,  than  to 
fall  into  that  abominable  opinion,  that  God  either 
wills,  commands,  or  effects  {in.  But  it  is  not  dif 
ficult  fo  to  interpret  thefe  paffages,  that  no  fuch 
thing  might  be  concluded.  To  bring  thefe  parti 
cular  paffages  to  clofe,  examination  would  be  tedi 
ous.  It  will  be  fufficient,  to  attend  to  the  follow 
ing  rules,  by  which  thefe,  or  texts  of  a  like  na 
ture  may  be  expounded.  Firft.  Firft  of  all,  it 
ought  to  be  well  obferved,  whether  their  tranflati- 
on  be  accurate,  as  for  example,  i  Sam.  ii.  25. 
This  text,  as  it  is  read  in  fome  of  the  Latin,  and 
French  Bibles,  feems  openly  to  declare,  that  God 
willed,  that  the  fons  of  Heli  mould  fin,  and  die, 
becaufe,  the  Hebrew  particle  is  rendered  (becaufe) 
but  if  it  were  tramlated,  therefore,  or  for  this 
caufe,  the  fenfe  would  be  plain,  viz.  that  the  fons 
of  Heli  were  diibbedient,  and  therefore,  it  was 
the  will  of  God,  that  they  mould  die.  This  is 
the  more  to  be  obferved,  becaufe  fome  of  thofe, 
who  were  the  authors  of  thefe  verfions,  were  ad 
dicted  to  rigid,  and  harm  hypothefes  and  opinions, 
to  which  they  meant  to  accommodate  the  Sacred 
Scripture.  Second.  Many  portions  of  Scripture, 
feem  to  treat  of  fin,  when  it  is  not  at  all  intended, 
as  Prov.  xvi.  4.  The  fenfe  is,  that  God  hath  ap 
pointed  calamity  and  punimment,  for  the  wicked. 
Third.  Many  places  feem  to  afcribe  action  to 
God,  with  refpect  to  fin,  where  he  is  not  at  all 
mentioned,  as  2  Sam.  xxiv.  i.  Where  it  is  faid, 
that  he  moved  David,  by  faying,  Go  number  the 

people 


Concerning  Providence.  141 

people.  Thefe  paffages  are  to  be  underdood  im- 
perfonally,  or,  as  relating  to  men,  or  the  Devil. 
Thus,  Ifa.  vi.  8.  9.  10.  Harden  the  heart  of  this 
people,  &c.  Here  the  certainty  of  the  event  pre 
dicted  by  the  Prophet  is  denoted,  and  that  hard- 
nefs,  of  which  the  people  was  the  caufe  -,  but  it 
does  not  fignify,  that  either  God  or  the  Prophet 
hardened  them,  fo  that  the  meaning  is,  that  the 
heart  of  this  people  is  hardened,  which  is  invinci 
bly  demonft  rated,  from  Mat.  xiii.  14.  where  th£t 
paflage  is  cited,  in  the  very  fenfe  we  have  men 
tioned.  In  thefe  places,  the  certainty  and  occa- 
fion  of  the  event  is  denoted,  but  not  the  caufe. 
Thus,  from  that  faying  of  Chrift,  Matt.  x.  34. 
one  might  erroneoufly  conclude,  that  he  came  to 
promote  war  among  men.  Fourth.  Such  places 
as  fpeak  of  God,  ought  to  be  undevftood  of  his 
permiffion,  as  i  Kings  xxiv.  22.  23.  Concerning 
the  lying  fpirit,  fent  into  the  mouth  of  the  falfc 
Prophets.  But,  that  this  ought  not  to  be  afcribed 
to  the  action  of  God,  is  evident,  Pf.  xix.  8.  The 
teftimony  of  the  Lord  is  fure.  And  xxv.  5.  Alfo, 
2  Thef.  ii.  5.  Or  if  any  thing  be  underftood 
more,  than  a  meer  permiflion,  and  action  be 
afcribed  to  God.  With  refpect  to  fin,  it  muft  be,, 
that  God  permits  the  occafions  or  objects  of  (in  to 
be  offered,  which  the  firmer  abufeth  to  his  own 
guilt.  Thus,  2  Sam.  xii.  2.  And  xvi.  2.  The 
meaning  is,  that  God  being  angry  with  David, 
delivered  up  his  houfe  and  wives  unto  Abfalom ; 
and  that  he  was  brought  to  fuch  a  pafs  by  the  juft 
judgment  of  God,  as  to  give  occafion  to  Shimea's 
malediction.  Pharaoh  was  hardened.,  becaufe  God 
L  3  permitted 


142  Part  I.  Cbap.  if. 

permitted  the  Magicians,  fome  how  or  other,  to 
imitate  the  miracles  of  Mofes.  As  likewife,  be- 
jcaufe  he  fent  plagues  of  a  lower  degree,  which 
ceafed  at  the  prayers  of  Mofes.  This  much,  in 
deed  was  done  by  God,  in  order  that  he  might 
fhew  the  malicioufnefs  of  Pharaoh,  and  his  own 
juftice,  and  power.  Exod.  ix.  15.  16.  But  that 
thefe  words,  I  will  harden  Pharaoh's  heart,  ought 
not  to  be  urged,  is  evident,  from  Pharaoh  being 
faid,  to  have  hardened  himfelf,  or  to  have  been 
hardened.  Chap.  viii.  32.  And  vii.  16.  To  con 
clude,  we  thus  argue,  either  the  King  of  Egypt 
was  hardened  without  God  being  the  author  of  this 
hardnefs,  or  he  was  not.  If  the  former  be  allowed, 
then  the  action  of  God,  was  fuperfluous  and  ufelefs. 
If  the  latter,  then  Pharaoh  was  not  fo  wretched, 
and  hardened,  and  God  only  muft  have  been 
the  caufe  of  hardnefs,  and  of  the  people  being  de 
tained. 

II.  BUT  though  God  be  not  the  author  of  fin, 
neither  does  he  efficaciously  procure  it,  yet  it  is 
{till  fubject  to  Divine  Providence,  and  that  in  a 
threefold  refpect,  viz.  he  permits,  determines,  and 
directs  it.  He  permits  it,  not  by  a  moral  permif- 
fion,  as  if  he  approved  of  it,  but  phylical,  by  which 
he  fuffers  it  to  be  committed,  this  may  be  con 
ceived,  in  the  following  manner.  In  order  that  a 
rnan  may  be  in  a  capacity  for  action,  three  things 
are  requisite.  Firft.  That  he  fhould  be  poiTerTed 
of  powers  and  faculties.  Second.  That  the  objects, 
1  cccaficns  of  action,  fhould  be  offered  him. 
Third,  A  willingnefs  to  act.  The  firft  and  fecond 

of 


Concerning  Providence.  143 

of  thefe  depend  upon  God,  but  the  third  upon 
man.  But,  in  as  much  as  God  hath  granted  pow 
ers,  and  faculties  to  man,  and  preferves  and  up 
holds  them,  and  fuffers  their  objects  to  be  prefent- 
ed  to  them  ;  this  he  does  juftly  and  wifely,  nay, 
necerTarily,  becaufe,  otherwife  human  nature  would 
be  overturned,  the  order  of  the  world  difturbed,  and 
human  obedience  never  brought  to  the  teft.  But 
though  he  permits  fin,  yet  he  impofes  no  neceflity 
of  finning  upon  men,  nay,  he  reftrains  them  from 
finning,  by  various  methods,  fo  that  fin  muft  proceed 
from  man. 

MANY  Divines  make  ufe  of  the  following  df- 
ftinction,  with  refpect  to  fin,  viz.  They  diftinguifh 
between  the  action  itfelf,  and  its  criminality,  or, 
between  its  materiality,  and  formality,  and  fay, 
that  the  action  itfelf  proceeds  from  God,  but  its 
criminality  from  man.  But,  Firft.  Though  there 
are  actions,  in  which  thefe  two  may  be  diilinguifhed, 
as  giving  alms  through  vain  glory,  yet,  this  di- 
flinction  is  of  no  ufe  here,  becaufe  the  criminality 
does  not  confift  in  the  external  action,  by  which  I 
give  alms,  but  in  the  manner,  or  intention  of  giv 
ing.  But,  as  we  are  now  treating  of  the  Provi 
dence  of  God,  with  refpect  to  fin,  actions  are  not 
confidered  materially,  but  formally,  i.  e.  not  as 
acts  fimply,  but  as  vicious  acts  ;  and  the  queftion 
is,  whether  fuch  acts  have  God  as  their  author  ? 
Thus,  in  the  example  juft  now  produced,  the  que 
ftion  is  not,  whether  God  be  the  author  of  the  ex 
ternal  action,  by  which  I  give  money  to  the  poor, 
for  the  controverfy  does  not  turn  upon  this ;  but, 

whether 


144  Part  I.  Clap.  II. 

whether  he  concurs  with  that  act  of  the  mind  by 
which  I  give  alms  through  pride,  or  vain  glory, 
for  it  is  the  latter  only,  that  the  effence  of  the 
fm  confnts.  Befides,  there  are  actions,  in  which 
the  action  itfelf  cannot  be  diftinguifhed  from  its 
criminality,  for  inflance,  hatred  againft  our  neigh 
bours,  and  (ins  of  omiffion.  So  that  all  circumftan- 
ces  being  maturely  weighed,  it  is  beft  to  conclude, 
that  the  faculty  and  objects  proceed  from  God,  but 
the  action  from  man.  Neither,  for  that  reafon,  is 
man  exempted  from  the  dominion  of  God,  fmce  he 
derives  his  powers  from  him,  which  he  may  deprive 
him  of  atpleafure. 

2.  GOD  determines  fin,  and   fets  bounds  to  the 
firmer,  fo  that  he  cannot  fin,  fooner  or  later,  or  more, 
than  he  permits  ;    and   befides,   he  reflrains   evil 
doers,  by  various  methods. 

3.  THE    Providence  of  God  is  confpicuous  in 
this,  that  he   directs  fins,  and  fometimes  employs 
finners,  whilrt  they  themfelves  are  ignorant  of  it, 
and  intend  the    contrary,    in    accomplishing  fome 
end,   which    he    himfelf  had  propofed.     This   is 
abundantly  evident,  from  the   example   of  the  Pa 
triarch  Joleph. 

THE  principal  ufes  of  this  doctrine  are,  Firft. 
Attentively,  and  daily,  to  contemplate  the  works 
of  Divine  Providence,  which  Cm-round  us  on  all 
hands,  in  Nature,  in  the  Heavens,  in  the  World, 
in  civil  fociety,  &c.  Second.  Love,  and  grateful 
:  Sections  towards  God,  whofe  Providence  is  deep- 


Upon  Sin.  145 

ly  concerned  obout  us,  and  loads  us  with  innume.- 
r'able  benefits.  Third.  Reverence  of  the  Divine 
Majefty,  an  awful  dread  of  future  judgment,  and 
fincere  obedience.  Fourth.  Prayers  and  reliance. 
For  fince  all  things  depend  upon  God,  it  is  our  du 
ty  to  reft  upon  him,  and  to  have  recourfe  unto 
him,  for  fafety  and  protection.  Matt.  vi.  25.  26. 
Fifth.  Submiflion  to  the  Divine  will,  who  rules  the 
univerfe  according  to  fupreme  wifdom ;  but  efpe- 
cially,  patience  in  adverfity. 

CHAP.     III. 

Of  Sin. 

AFTER  our  treatife  upon  Providence,  we  are 
next  to  treat  of  Sin.  For  the  whole  of  the 
Divine  adminiftration  fuppofes  mankind  to  be  in  a 
ftate  of  Sin,  and  Religion  is  the  remedy  againft 
fin.  Therefore,  we  find,  that  the  hiftory  of  the 
creation  is  immediately  fucceeded,  in  Generis,  by 
the  hiftory  of  Adam's  fall.  As  this  is  the  cafe,  it 
would  be  of  no  utility  to  difpute,  as  fome  Divines 
do,  concerning  the  ftate  in  which  Adam  would 
have  been,  had  he  not  fallen.  Here  four  things 
are  to  be  confidered,  viz.  the  nature  of  Sin,  its 
origin,  puniihment,  and  laftly,  its  various  divi- 
fions. 

I.  SIN  is  a  voluntary  action,  committed  againft 
law.  I  fay,  an  action,  whether  external,  or  inter 
nal,  voluntary  (for  where  the  action  is  involuntary, 
there  can  be  no  room  for  either  virtue  or  vice) 
Committed  againft  law.  I  John,  iii.  4.  Sin  is  the 

tranfgreflion 


146  Parl  I.  Chap..lll. 

'  tranfgreffion  of  the  law.  For  if  there  were  no  law, 
Sin  could  not  be  imputed.  Rom.  v.  13.  But  by 
law,  here,  we  underftand,  either  the  law  of  nature, 
or  revelation.  Rom.  ii.  14. 

BUT,  with  refpect  to  the  nature  of  Sin,  it  is  of 
the  greateft  confequence  to  obferve,  that  men  do 
not  fin  againft  God,  ib  as  to  injure  him,  or  that  his 
beatitude  could  fuffer  any  diminution  thereby. 
They,  indeed,  offer  violence  againft  the  Divine 
authority,  but  are  injurious  only  to  themfelves. 
Job  xxii.  2.  3.  4*  Can  a  man  be  profitable  unto 
God  ?  Is  it  any  pleafure  to  the  Almighty,  that 
thou  art  'righteous  ?  Or,  is  it  gain  to  him,  that 
thou  makeft  thyfelf  perfect,  &c.  And,  xxxv.  6. 
7,  8.  Prov.  viii.  36.  He  that  fmneth  againft  me, 
wrongeth  his  own  foul  ;  all  they  that  hate  me, 
love  death.  Jer.  vii.  19.  Do  they  provoke  me  to 
anger,  faith  the  Lord,  do  they  not  provoke  them 
felves,  to  the  confufion  of  their  own  faces.  And, 
xliv.  7.  &c. 

II.  CONCERNING  the  origin  of  Sin,  we  have  al 
ready  obferved,  that  God  is  not  its  author,  fince 
he  hath  created  man  upright,  and  endowed  him 
with  liberty.  Therefore,  the  will  of  man  muft  be 
the  real  caufe  of  Sin.  The  hiftory  of  Adam's  fall 
is  related,  Gen.  iii.  With  refpecl:  to  which,  the 
following  particulars  merit  our  attention.  Firft. 
That  the  Devil  had  revolted  from  God,  previous 
to  the  fall  of  man.  Second.  That  God  had  pre- 
fcribed  a  law  to  Adam,  for  if  he  had  been  "fubject 
to  no  law,  he  could  not  have  acknowledged  his 

fubjection 


Upon  Sin.  147 

(ubje&ion  unto  God,  and  might  have  imagined 
that  he  had  been  created  for  no  other  purpofe,  but 
that  he  might  enjoy  the  creatures.  But  God  gave 
him  a  pofitive  law,  prohibiting  his  eating  the  fruit 
of  the  Tree  of  Knowledge  of  Good  and  Evil,  fuch 
a  Jaw  being  entirely  adapted  to  his  prefent  cir- 
cumftances.  For,  the  laws  which  are  compre 
hended  in  the  Decalogue,  could  not  at  that  time 
take  place.  This  law  he  corroborated,  with  the 
threatning  of  death,  which  threatning,  likewife, 
contained  in  it  a  promife  of  life  -,  for  man,  being  a 
free  creature,  could  not  be  bound  to  obedience, 
otherwife,  than  by  promifes  and  threatnings. 
Third.  Adam  and  Eve  finned  freely,  and  volunta 
rily,  being  deceived  by  the  Devil,  and  their  own 
luft.  Gen.  iii.  6.  4.  Adam,  by  finning,  became 
obnoxious  to  various  miferies,  efpecially  death. 
Gen.  iii.  17.  19.  Neither  did  he  injure  himfelf 
alone,  but  likewife  his  posterity,  whom  he  alfb  ren 
dered  obnoxious  to  fin  and  death.  Rom.  v.  12. 
As  by  one  man  fin  entered  into  the  world,  and  death 
by  fin,  fo  death  pafTed  upon  all  men,  for  that  all 
have  finned. 

INQUIRY  is  ufually  made  here,  concerning  the 
propagation  of  Sin,  how  it  is  effected,  which  quef- 
tion  is,  indeed,  obfcure,  and  of  little  confequence. 
This  much  is  certain,  from  the  univerfal  fenfe,  and 
experience  of  mankind,  as  likewife,  from  the  Word 
of  God,  that  men  are  prone  to  Sin,  and  mortal, 
which  might  furfice.  Yet,  that  opinion  looks  moft 
probable,  which  makes  Sin  to  be  propagated  by 
the  body,  which  contaminates  the  foul.  And  this 

may 


Part  I.  Chap.  III. 

may  be  proved  from  Scripture,  which  afcribes  the 
fountain  of  Sin  to  the  body,  and  the  flefh  •,  and 
therefore  exhorts  us,  to  fubdue  the  flefh.  Gal.  v. 
1 6.  &c.  i  Pet.  ii.  2.  Dearly  beloved,  I  befeech 
you,  as  ftrangers,  and  pilgrims,  to  abftain  from 
flefhly  lufts,  which  war  againit  the  fpirit. 

III.  WITH  refpect  to  the  punimment  of  Sin, 
Divines  ufually  divide  it  into  a  threefold  death, 
viz.  fptritual  (or  corruption)  temporal,  and  eter 
nal  ;  but  corruption,  or  depravation,  accurately 
fpeaking,  is  not  the  punimment,  but  the  confe- 
quence  of  Sin.  This  we  obferve,  againft  fuch  as 
affirm  that  God  punifhes  fins,  by  fins,  fo  that 
men  fall  into  other  {ins,  as  a  punimment  for 
thofe,  which  they  had  previoufly  committed.  The 
punimment,  therefore,  of  Sin,  confifts  in  endur 
ing  that  evil  and  forrow,  which  the  finner  hath 
brought  upon  himfelf,  which  evil  is,  indeed,  two 
fold,  either  of  this,  or-  a  future  life.  Tempo 
ral  punimments  are  the  miferies  of  this  life,  and 
death.  Gen.  iii.  17.  Yet,  it  ought  to  be  obferv- 
ed,  that,  properly  fpeaking,  thefe  are  not  the 
principal  punimments  of  Sin,  for  by  the  evils  of 
this  life,  God  calls  men  to  repentance,  neither 
does  he  acl:  as  judge  before  death.  Therefore  the 
real  punimments  of  fin,  are  thofe  of  a  future  life, 
viz.  a  feparation  from  God,  and  a  ftate  of  the 
moft  exquifite  mifery,  which  feparation  is  the  na 
tural  and  neceflary  confequence  of  Sin,  for  man 
merely  by  his  being  a  finner,  feparates  and  alie 
nates  himfelf  from  God,  who  is  the  chief  good,  fo 
that  he  muft  be  in  a  moft  wretched  condition. 

Yet 


Upon  Slit.  149 

Yet  tve  are  not  to  underftand  fuch  a  HeceMity,  as 
would  exclude  man,  having  once  fallen  into  Sin, 
from  all  hopes  of  pardon  •,  this  is  evident,  becauie 
God  himfelf,  immediately  after  the  fall,  allowed 
Adam  to  entertain  hopes  of  permiflion.  Gen. 
iii.  15. 

IV.  WHAT  now  remains,  are  the  divisions  of 
Sin.  And,  firft,  it  is  divided  into  original,  and 
actual,  which  diftinclion  was  invented  by  Au- 
guftine. 

THE  Scholafticks  again,  divide  Original  Sin,  into 
imputed  and  inherent.  The  former  is  that  Sin  of 
Adam,  which  is  imputed  to  alt  his  pofterity,  in 
fuch  a  manner  indeed,  that  all  men  have  fmne<J 
in  Adam,  and  on  account  of  his  Sin,  bocome  ob 
noxious  to  eternal  death,  which  imputation  many 
reject.  Ezek.  xviii.  20.  The  foul  that  finneth,  it 
mall  die.  Gal.  vi.  5.  Every  one  fh?wl  bear  hi* 
own  burden.  There  are  fome  who  divide  impu 
tation,  into  antecedent,  by  which  the  Sin  ©f  Adam 
is  immediately  imputed  to  his  pofterity,  without 
any  refpect  being  had  to  their  own  corruption  ; 
and  confequent,  by  which  God  imputes  this  Sin 
unto  them,  on  account  of  their  own  corruption, 
viz.  becaufe  they  love  Sin,  and  thus  approve  of 
Adam's  tranfgreflion.-  But  this  diftinclion  is  ab- 
furd,  and  of  no  utility,  mice  this  confequent  impu 
tation,  is  liable  almoft  to  the  fame  difficulties,  as 
that  which  is  antecedent. 


150  Part  1.  Cbaf.  III. 

ORIGINAL  Sin  inherent,  is  that  depravity  of 
nature,  which  is  to  be  found  in  all  men,  even 
from  their  birth,  and  which  renders  them  fo  prone 
to  Sin,  that  without  the  interpofition  of  Divine 
grace,  they  muft  ftill  be  under  its  dominion. 
This  natural  depravity,  is  proved  from  Sacred 
Scripture,  John  iii.  6.  That  which  is  born  of  the 
flefii,  is  flefh.  Pf.  li.  5.  Behold,  I  was  mapen  in 
iniquity,  and  in  fin  did  my  mother  conceive  me. 
We  might  add  to  thefe,  a  variety  of  other  pafla- 
ges,  which  treat  of  the  univerfal  depravity  of 
mankind,  and  the  neceffity  of  Divine  grace.  It 
may  be  likewife  proved  from  reafon,  for  fince  all 
men  are  finners,  there  muft  be  fome  common  prin 
ciple  of  Sin,  in  the  nature  of  man,  which  difcovers 
itfelf,  even  from  his  infancy.  From  this  natural 
depravity,  none  is  free  but  Chrift.  Yet  the 
Church  of  Rome  maintains  the  immaculate  con 
ception  of  the  Blefled  Virgin,  and  there  has  been 
a  very  warm  conteft  concerning  this  matter,  be 
tween  the  Dominicans,  and  Francifcans,  the  latter 
afierting,  that  the  Virgin  was  conceived  without 
Sin.  This  controverfy  was  decided  by  Pope  Alex 
ander  VII.  A.  D.  1 66 1 .  Who  eilablimed  by  a  de 
cree,  the  immaculate  conception. 

ACTUAL  Sin,  is  that  which  we  commit  know 
ingly,  and  freely  :  There  are  fome  who  aflert, 
that  Sin  has  nothing  pofitive  in  its  nature,  but 
that  it  is  a  mere  privation,  or  nonentity  ;  but  that 
is  very  abfurd,  for  certainly  it  is  of  a  nature  very 
pofitive,  and  real. 


Upon  Sin.  151 

THE  three  following  particulars  conftitute  Sin, 
viz.  If  the  action  oppofes  the  dictate  of  confci- 
ence  •,  if  it  recedes  from  the  rule,  or  law  ;  or  is 
done  for  a  bad  end  :  If  all  thefe  three,  or  only 
one,  or  either  of  them,  be  found  in  any  action,  it 
muft  be  evil. 

AGAIN,  actual  Sin  is  varioufly  divided,  with 
refpect  to  the  action  itfelf,  its  object,  manner,  and 
punifhment. 

I.  WITH  refpect  to  the  action,   fins  of  commit 
fion  differ  from  fins  of  omiflion.     The  former  con- 
fifts  in  the  commiffion  of  an  action,  prohibited  by 
God  •,  the  latter  is  when  we  omit  the  performance 
of  a  duty  ppefcribed.      But   though  fins  of  com- 
miflion  be  more  grievous,  yet  fins  of  omiflion  are 
real  fins,  and  deftructive. 

II.  With  refpect  to  the  object,  Sin  is  committed 
either  againfl  God,  againft  mankind,  or  ourfelves  : 
And  indeed  all  fins   are  committed  againft  God, 
fince  whoever  fins,  violates  the  Law  and  Majefty 
of  God.     Yet  there  are  certain  fins,  which  direct 
ly,  and  immediately   do  ftrike  at  God,    and  his 
glory,    as    Atheifm,   Impiety,    Idolatry,    Perjury, 
and   the  Contempt  of  Religion,   which  are  molt 
grievous. 

III.  WITH  refpect  to  the  manner  men  fin.     Firft. 
Either  in  thought,  word,   or  deed.     Second.  Or 
through  ignorance,    as  when  the  perfon  who  fins, 
is  ignorant  of  his  duty  ;  or  through  inattention,  as 

when 


152  Part  I.  Chap.  IIL 

when  he  is  negligent,  as  to  his  duty  ;  and  againft 
conference,  as  when  a  perfon  offends  againft  the 
feelings,  and  admonitions  of  confcience.  Thefe, 
•who  fin  through  ignorance  are  thought  lefs  guilty, 
if  the  ignorance  is  invincible,  it  excufes  entirely, 
if  vincible,  it  excufes  in  part.  Thofe  who  fin 
through  inattention  are  thought  to  be  more  guilty, 
but  fuch  as  fin  againft  confcience,  offend  moft 
grievoufly.  Third.  There  is  a  difference  be 
tween  fins,  which  proceed  from  infirmity,  and 
fuch  as  proceed  from  malice.  Sin  is  committed 
through  malice,  when  we  offend  knowingly,  and 
after  a  conteft  •,  as  alfo,  when  we  commit  fins  of  a 
more  grievous  nature,  which  cannot  confift  with 
piety.  Fourth.  There  are  fins  which  may  be 
termed  reigning,  and  not  reigning.  A  reigning 
fin  is  when  a  man  indulges  vice,  and  fins  with  a 
habit  of  impenitence.  Rom.  vi.  12.  Let  not  Sin 
reign  in  your  mortal  body,  that  you  mould  obey 
it  in  the  lufts  thereof.  Not  reigning,  fuch  are  the 
fins  of  godly  men,  or  penitent  finners.  Let  thefe 
fuffice,  being  fpoken  in  few  words,  concerning  the 
divifions  of  Sin. 

IV.  WITH  refpect  to  punimment,  there  is  a  ce 
lebrated  divifion  of  Sin,  into  venial,  and  moral  j 
which  ought  to  be  rejected,  if  the  meaning  is, 
that  there  are  any  fins  which  do  not  merit  punim 
ment.  But  it  may  be  applied  in  a  right  fenfe,  if 
by  it  we  are  to  underftand,  that  there  are  fome 
fins,  which,  according  to  the  Evangelical  Cove 
nant, 


Upon  Sin.  153 

hant,  through  the  niercy  of  God  (hall  not  be  pun- 
ifhed,  fuch  are  fins  which  proceed  from  infirmity. 

BESIDES,  Sin  is  divided,  into  remiflible,  and 
Irremiffible,  or  the  Sin  againft  the  Holy  Ghoft. 
But  Divines  differ,  in  explaining  the  nature  of  this 
Sin  ;  fome  afTert,  that  it  conftfts  in  apoftacy,  at 
tended  with  a  deteftation  of  the  truth  when 
known,  and  oppofition  to  it,  and  all  this  contrary 
to  confeience,  and  from  deliberate  malice.  Others 
affirm,  that  it  confifts  in  final  impenitence,  and 
others  in  difpair  •,  but  thefe  things  are  uncertain, 
obfcure,  and  of  no  utility.  "  They  are  uncertain, 
fince  it  can  fcarcely  be  defined,  wherein  this  Sin 
confifts,  for  neither  apoftates,  nor  fuch  as  fin 
through  deliberate  malice,  or  perfecute  the  truth, 
can  be  faid  to  fin  irreniimbly.  Unprofitable,  as 
this  doctrine  can  be  of  no  ufe,  nor  can  it  be  ap 
plied  to  any  man;  All  Divines  acknowledge,  that 
no  perfon  ought  to  believe,  that  he  has  been  guilty 
of  this  fin,  as  alfo  that  it  ought  not  to  be  faid  of 
any  one,  that  he  has  been  guilty  of  it.  Wherein, 
then  does  the  utility  of  this  doctrine  confift. 

INDEED  there  are  ufually  three  paftages  of 
Scripture,  quoted  with  refpect  to  it,  viz.  Matt. 
3dv.  32.  Whoever  mall  fpeak  a  word  agsinft  the 
Holy  Ghoft,  it  mall  not  be  forgiven  him,  neither 
in  this  world,  nor  in  the  world  to  come.  Heb.  vi. 
4.  5.  6.  And  x.  26.  i  John  v.  16.  There  is  a  fin 
unto  death,  I  do  not  fay  that  ye  mall  pray  for  it. 
And  Divines  are  of  opinion,  that  the  fin  againft 
the  Holy  Ghoft,  is  mentioned  in  all  thefe  three 
M  different 


J54 

different  places,  but  indeed  they  are  miftaken,  for 
certainly  three  different  fpecies  of  Sin  are  denoted 
in  them.  Firft.  Matt.  xii.  32.  Chrift  does  not 
fpeak  here  concerning  Sin,  bat  blafphemy,  or  a 
word  againft  the  Holy  Ghoft.  But  this  blafphe 
my  was  the  Sin  of  the  Fharifees,  who  attributed 
to  the  Devil,  the  miracles  which  were  wought  by 
our  Lord,  through  the  power  of  the  Holy  Ghoft. 
See  Mark  iii.  30.  For  they  faid,  he  hath  an  impure 
fpirit.  Which  blafphemy  was  indeed  fo  attro- 
cious,  that  it  could  not  be  remitted,  becaufe  it 
proceeded  from  defperate  malice,  and  was  accom 
panied  with  impenitence,  for  there  was  no  me 
thod  now  remaining,  by  which  Chrift  could  break 
the  malice  or  incredulity  of  the  Pharifees.  Se 
cond.  Thefe  paflages  are  adduced,  Heb.  vi.  4.  6, 
And  x.  26.  but  they  evidently  treat  of  apoftates. 
The  third  pafTage  is,  i  John  v.  16.  The  meaning 
of  which  is,  that  prayers  were  in  vain  offered  up, 
in  behalf  of  fuch  as  had  finned  unto  death,  i.  e.  fuch- 
as  God  had  decreed,  mould  be  punimed,  with 
temporal  death,  for  John  treats  here  of  the  effica 
cy  of  prayer.  Men  of  learning  have  acted  with 
little  prudence,  who  have  treated  of  the  fin  againft 
the  Holy  Ghoft,  in  their  fermons  or  writings.  For 
many  perfons,  either  through  melancholy,  or  feme 
other  caufe,  when  hearing  or  reading  fuch  things, 
have  almoft  fallen  into  defpair,  imagining  that  they 
had  finned  irremiflibly. 

THE  ufes  of  this  doctrine  concerning  Sin,  are, 
Firft.  That  horror  and  averfion,  which  we  ought 
to  feel  within  us,  whenever  we  reflect  upon  its 

nature. 


Upon  Sin.  155 

Mature.     It  being  in  itfelf,  vile,  ilnjuft,  deteded  by 
God,  and  noxious  unto  men. 

2.  FROM  what  has  been  (Hid,  with  refpect  to  the 
Origin  of  Sin.  viz.  that  it  has  man,  and  not  God  for 
Its  author,  it  follows,  that  God  is  juft  and  holy,  and 
that   man   is   guilty,   and  worthy  of  punimment. 
That  the  caufe  of  fin,  is  to  be  found  in  man  alone, 
is  evident,  not  only  from  thehiftory  of  Adam's  fall, 
but  likewife  from  our  own  experience.     For  we  Sin 
in  the  fame  manner  as  Adam  did,  viz.  againft  the 
Divine  Law,  voluntarily,  and  being  feduced  by  our 
own  lufts* 

3.  FROM  what  has  been   faid,    concerning  the 
punimment  of  fin,  we  learn,  in  what  fenfe  tempo 
ral  evils  are,  and  are  not  the  punimments  of  fin. 
Properly  fpeaking,  God  does  not  by  them,  punifh 
the  finner,  but  ufes  them  as  means  to  promote  our 
good,   viz.  that  we  might  avoid  its  real  puniftu 
ments.      Hence   appears  the  wifdom,   and  good- 
nefs  of  God,  who,  from  the  confequences  of  Sin, 
prepares  a  remedy  againft  it*     As  alfo,  the  nature 
of  our  duty  in  adverfity,  viz.  to  fliake  off  the  domi 
nion  of  Sin,   and  to  fubmit  ourfelves  unto  God. 
The  punimments  of  a  future  life,  are  moft  to  be 
dreaded,  as  being  moft  grievous,   and  rnoft  cer 
tain. 

THE  divifions  of  Sin,  are  of  fignal  ufe,  as  for  in- 

ftance,  the  doclrine  of  Original  Sin  informs  us, 

Firft.    How  great  the  mifery  of  mankind   would 

have  been,  if  Chrift  had  not  come  into  the  world. 

M  2  Second. 


Part  I.  Clap.  III. 

Second.  Of  how  great  confequence  the  pious  edu 
cation  of  children  muft  be,  in  furnifhing  them 
with  a  remedy,  againft  this  native  depravity,  fo 
rhat  they  might  be  maturely  imbued,  with  the 
knowledge  and  fear  of  God,  and  the  fcvvel  of  car 
nal  concupifcence,  be  extinguifKcd  within  them,, 
they  ihould  become  the  children  of  Hell. 
Third.  We  ought  alfo  to  beware,  left  this  original 
depravity,  which  has  its  feat  in  the  fiem,  ihould 
contaminate  ourfelves.  The  other  divifions  of 
Sin,  may  be  propounded  to  the  people,  with  great 
advantage,  who  for  the  moil  part,  pay  but  little 
attention  to  them,  the  moft  of  men  think  but 
little  of  fins  of  omiilion,  or  fuch  as  are  committed, 
oriy  in  thought.  They  fearcely  make  any  dif 
ference  between  fins,  which  proceed  from  malice,- 
and  from  ignorance,  as  likewife  between  fins  reign 
ing,  and  fuch  as  do  not  reign.  Few  have  either 
known,  or  think  how  dangerous  a  thing,  a  habit 
of  finning  rnuft  be,  therefore,  it  muft  be  of  great 
moment,  right!  y  to  underftand,  and  duly  to  propofe 
this  doctrine  to  the  people. 

CHAP.     IV. 

Concerning  the  Decrees  of  God,   resetting  Man's  Sal* 
"nation. 

ORDER   now  requires,  that  we  mould  confi- 
dcr  the  manner,   in  which  God  hath  con- 
h?u  hirnielf  towards  mankind,   having  fallen  in 
to  fin,     And  therefore  feme  things  muft  be  pre- 
mifed,  concerning  the  Decrees  cf  God,  or  his  will, 

refpecting 


Upon  the  Decrees.  157 

/pecting  man's  falvation,  which  mufl  be  done  with 
caution,  and  according  to  Scripture.  In  the  firil 
place,  we  {hall  treat  of  the  Divine  decrees  in  gerL- 
eral,  and  fecondly,  in  particular. 

I.  A  DECREE  is  an  act  of  the  Divine  will,  by 
which  he  hath  determined  to  do  fomething.  The 
decrees  of  Qod  are  eternal,  or  made  before  the 
world  was  created.  Eph.  i,  4.  According  as  he 
Jiath  chofei}  us,  before  the  foundation  of  the  world. 
For  we  cannot  conceive  a  time,  in  which  God  was 
ignorant  of  what  he  intended  to  do.  Acts  xi.  18. 
They  are  free.  Eph.  i.  5.  9.  Having  predeftinated 
us,  unto  the  adoption  of  children,  by  Jefus  Chrift, 
unto  himfelf,  according  to  the  good  pleafure  of  his 
will  -,  and  unfea.rchable.  Rom.  xi.  33.  O  the 
depth  of  the  riches,  both  of  the  wifdorn  and  knowr 
ledge  of  God,  how  unfearchable  are  his  judgments, 
and  his  ways  pad  finding  out.  So  that  they  cannot 
be  known,  but  by  Divine  Revelation,  and  their 
events. 

THE  queftion  is  here  afked,  whether  there  be  con 
ditional  decrees,  which  queftion  mav  be  anfwered, 
without  any  trouble.  For  if  by  decree,  we  un- 
derftand,  an  act  of  the  divine  will,  by  which  he 
hath  decreed,  to  do  a  thing  adfolutely,  that  de 
cree  is  abfolute,  and  if  it  depends  upon  any  con 
dition,  God  will  accomplim  it.  But  if  we  under- 
ftand  the  divine  will,  by  which  he  hath  decreed  to 
do  any  thing  under  a  condition,  to  be  performed 
by  a  free  creature.  That  decree  may  be  called 
conditional,  though  in  a  certain  fenfe,  it  is  abfo- 
M  3  lute. 


158  Part  1.  Chap.  IV. 

Jute,  fince  let  the  creature  conduct  itfelf  as  it  will, 
whatever  God  hath  decreed,  mall  certainly  come  to 
pafs. 

II.  DECREE?  being  confidered  particularly,  have 
a  refpect  unto  men,  efpecially  their  falvation.  As, 
to  other  decrees,  for  inftance,  concerning  the  An 
gels,  it  would  be  ram  to  inquire.  Here  a  twofold 
decree  is  given,  the  one  relating  to  the  fending  ot 
Chrift  into  the  world,  the  other,  to  the  falvation, 
or  damnation  of  men. 

THE  firft  decree  relates  to  the  Advent  of  Chrift, 
for  he  did  not  come  into  the  world  fortuitouily, 
but  by  virtue  of  the  Father's  decree,  who  had  de 
creed  to  fend  his  Son,  even  before  the  creation  of 
the  world.  This,  the  Scriptures  both  of  the  Old 
and  New  Teftament,  every  where  teach.  Gen. 
:ii.  15.  The  feed  of  the  woman  mall  bruife  thy 
head.  Eph.  i.  5.  J  Pet.  i.  20.  Where  Chrift  is 
{kid  to  have  fore-ordained,  before  the  foundation 
of  the  world,  and  made  manifeft  in  the  laft  times. 
We  may  add  to  thefe,  all  the  predictions  of  the 
Prophets. 

THE  latter  decree  refpecls,  either  people  of  3 
particular  denomination,  or  every  particular  perfon. 
Firft.  God  hath  decreed,  to  reveal  himfelf  to  a  cer-r 
tain  people,  having  for  very  juft  reafons,  pafied  by 
others.  Thus  he  elected  the  people  of  Ifrael.  Deut. 
xxii.  8.  And  ver.  7.  And  Paul  to  the  Rcm.  ix.  x.  si. 
mews,  that  God  might  elect  the  Gentiles,  having 
rejected  the  Jews.  And  that  decree,  concerning 

the 


Upon  the  Decrees.  159 

the  calling  of  the  Gentiles,  is  that  great  myftcry, 
concerning  which,  Eph.  i.  9.  And  iii.  56.  In  like 
manner,  he  hath  decreed,  to  re-afume  the  Jews  into 
his  covenant.  Rom.  xi.  25. 

THE  decree  concerning  the  falvation  of  every 
particular  perfon,  is  not  explained  by  Divines, 
after  the  fame  manner,  fome  of  them  defending  an 
abfolute,  whilft  others  maintain  a  conditional  pre- 
deftination. 

AUGUSTINE,  and  after  him  fome  of  the  Fa 
thers,  maintained  the  former  opinion,  which  like- 
'vife  has  been  embraced,  by  moft  of  the  teachers 
belonging  to  the  reformed  Church,  and.  they  de- 
nne  Predeftination,  an  act  of  the  Divine  will,  by 
which  he  hath  decreed,  infallibly  to  conduct  cer 
tain  men  to  falvation,  by  working  faith  in  them 
irrefiftibly,  the  reft  being  excluded,  or  at  leaft, 
patted  by.  This  decree  confifts  of  two  parts,  viz. 
Election,  and  Reprobation  j  but  in  explaining  the 
native  of  it,  and  afTigning  the  order  of  decrees, 
Divines  have  fplit  into  various  parties.  Various 
are  the  methods  and  hypothecs  of  Supralapfarians, 
Infralapfarians,  as  likewjfe  of  the  Univerfalifts,  and 
Particulariftg,  concerning  which,  though  it  were 
better  to  be  entirely  filent,  yet  fomething  muft  be 
faid,  rather  hiftorically,  than  dogmatically,  left 
ftudents,  in  Theology  mould  be  entirely  ignorant 
of  the  matter. 

THOSE  who  defend  abfolute  Predeftinaticn, 
agree  in  faying,  that  God  hath  elected  certain 

men 


160  Part  I.  Cha$.  IV. 

men,  upon  whom  alone  he  hath  decreed  to  confer 
falvation,  the  reft  being  excluded.  And  they  prove 
this  from  Rom.  ix.  but  they  differ  in  afligning  the 
order  of  the  decrees. 

THE  Supralapfarians  teach,  that  God  hath  der 
creed  to  manifeft  his  glory,  by   the  exercife  of  his 
mercy  and  juftice,  in  the  falvation  of  certain  men, 
and  the  condemnation  of  others,  and  that  for  this 
end,  he  hath  decreed,  Firft.  To  create  the  World. 
Second.  To  permit  the  Fall.     Third.  To  deliver 
up  Chrift,  for  fuch  as  he   had  decreed  mould  be 
faved.     Fourth.    To  produce  faith  within   them. 
They  are  termed    Supralapfarians,    becaufe,   they 
place  Predestination  firft,   in  the  order  of  all  the 
decrees.     They  tell  us,  that  its  object  is  man  not 
yet  fallen.     Qf  which  doctrine  Beza  was  patron, 
and    after  him  Gomarus.     The  order  of  the  de 
crees,  according  to  them,  is  as  follows.     Firft.   The 
decree,  concerning  the  manifeftation  of  the  Divine 
mercy  and  juftipe,  as  likewife,  the  falvation  of  cerr 
tajn  men,  and  the  condemnation  of  others.     Se 
cond.   Concerning  the  Creation.     Third.  Concern 
ing   the  Fall,  not  only  being  permitted,    but   as 
others  would  have  it,    procured  by  the  fubtraction 
of  grace.       Fourth.    Concerning    the   fending   of 
(Thrift.     Fifth.  Concerning  the  production  of  faith 
in  the  elect. 

THE  Infralapfarians  place  the  decree  of  Prede? 
fli  iaticn  after  the  Fall,  and  teach,  that  its  object 
i  fallen  man,  i.  e.  that  God  elected,  out  of  fallen 
ni-n,  whom  he  thought  proper,  haying  reprobated 

others, 


Upon  tie  Deems.  161 

others.     But  thefe,  again,  differ  among  themfelves  ; 
fome  contend,  that  the  object  of  Predeftination   is, 
man  fallen  in  Adam,  and  that  God  delivered  up 
his  Son  for  the  elect.     But  others  would  have  the 
object  of  Predeftination  to  be  man,  not  only  fallen, 
but  in  a  ftate  of  unbelief,  i.  e.  that   God,  after  de 
creeing  to  deliver  up  his  Son  for  all  men,  being 
finners,  when  he  forefaw,  that  none  of  them  would 
believe,  on  account  of  their  natural   depravity,  out 
of  his  meer  good  pleafure,  elected  fome,  and  pro 
duced  faith  within  them,  having  pafled   by  others, 
The  former  are  termed  Particularifts,   becaufe  they 
would  have  it?  that  Chrift  died  for  the  elect  only, 
and  difpofe  of  the  decrees   in   the  following   man 
ner.     Firft.     Creation.  Second.  The  Fall.  Third. 
Election.     Fourth.  The  miffion  of  Chrift.  But  the 
latter  are  called   Univerfallifts,  becaufe  they  hold, 
that  Chrift  died  for   all  •,  and  in  arranging  the  de 
crees,  obferve  the  following  method,     Firft.    Crea 
tion.     Second.     The  Fall.  Third.    The  miffion  of 
Chrift.     And,  Fourth.  Election.  So  that  both  par 
ties  are  agreed  in  this,  that  the  diftinction  between, 
thofe  who  are   to   be  faved,  and   fuch  as  will  be 
damned,  muft   entirely  depend  on   the  election  of 
God,    and  his  good   pleafure.     As   likewife,  that 
faith  is  irrefiftibly  produced,  in  the  elect,  fo  that 
they  cannot  fall  fliort  of  falvation  ;  whereas  the  re 
probates  muft  neceiTarily  remain   in  unbelief.     But 
they  only  differ  in  this,  the  Particularifts  maintain, 
that  the   decree  of  election    precedes   the  decree 
concerning  the  fending  of  Chrift.     But   the  Uni- 
verfallifts  afiert,  that  the  decree,   concerning   the 
fending  of  Chrift  for  all  men,  was  prior  to  the  de 
cree 


1 62  Part  I.  Chap.  IV. 

cree  of  Election  ;  but  truly,  the  difference  between 
both  is  but  trifling,  and  very  fmall  j  fo  that  it  is 
marvellous  how  this  fruitlefs  controverfy  came  to 
be  tofled  about,  with  fo  much  warmnefs  of  temper. 
Divines  alfo  differ  fomething  in  explaining  the  na 
ture  of  Reprobation  :  For  fome  aftert  that  it  is  a 
pofitiveact  of  God,  by  which  he  hath  decreed  to 
deliver  over  certain  men,  to  eternal  torments  : 
But  others  would  have  it,  to  be  a  negative  act, 
and  that  Reprobation  is  a  defer ved  pr deration,  fo  • 
that  whilft  God  hath  elected  fome,  and  tranflated 
them  into  a  ftate  of  falvation,  he  hath  patted  by 
others,  and  left  them  in  a  ftate  of  unbelief,  and 
condemnation  ;  but  thefe  they  affert  are  condemn 
ed  juftly,  on  account  of  their  fins,  and  unbelief, 
and  that  damnation  is  the  effect,  not  of  Predefti- 
nation,  but  of  fin,  and  an  act  of  God,  confidered 
as  judge,  who  punifheth  them,  only  as  guilty  •,  but 
others  deny  this,  afcribing  Reprobation  not  to  fin, 
but  to  the  Pivine  pleafure  only.  And  thefe  are 
the  various  hypothefes  of  our  Divines,  each  of 
which  are  liable  to  almoft  the  fame  difficulties. 
It  were  to  be  wifhed,  that  teachers  had  never  at 
tempted  to  define  the  number  and  order  of  de 
crees,  being  mindful  of  this  faying,  Who  hath  been 
God's  counfellor.  Rom.  xi.  33.  Betides,  there 
are  fome  of  thefe  who  maintain  abfolute  Predefti- 
nation,  who  would  have  it  to  be  extended  even  to 
infants,  think  that  fome  of  them  are  deftined  for 
eternal  falvation,  but  others  for  eternal  damna 
tion. 


Upon  tie  Decrees.  163 

THOSE,  who  defend  conditional  Predeftination, 
underftand  it  thus.  That  God  hath  decreed  to 
(ave  fuch  as  believe,  or  whom  he  forefaw  would 
believe,  and  to  condemn  unbelievers :  So  that 
Election,  according  to  them,  depends  upon  fore- 
feen  faith,  and  damnation,  on  forefeen  unbelief. 
Of  this  opinion  were  all  the  Greek  Fathers  and 
the  Eaftern  Church,  and  it  is  defended  by  moft  of 
the  teachers  of  the  Romiih  Church,  yet  there  are 
fome  of  them,  who,  with  Augufline,  defend  abfo- 
Jute  Predeftination,  viz.  thofe,  who  are  called 
Janfenifts.  Ofthe  Lutherans,  fome  differ  more 
and  fome  left  from  the  reformed,  yet  they  all  are 
agreed  in  this  point,  viz.  that  they  are  moft  vigorous 
defenders  of  umverfal  grace.  The  Arminians, 
or  Remonftrants,  reject  abfolute  Predeftination, 
they  were  condemned  by  the  Synod  of  Dort. 
A.  D.  1618. 

THE  ufe  of  this  doctrine  is.  Firft.  To  judge 
foberly  concerning  the  Divine  Decrees,  to  leave  to 
God  the  things  that  are  hidden,  and  to  acquiefce 
in  what  he  hath  revealed,  especially  to  walk  in  his 
ways.  Second.  To  believe,  that  our  falvation 
wholly  depends  upon  God,  and  that  whatever 
good  we  are  pofTed  of,  muft  be  afcribed  to  this 
grace,  and  gratuitous  election.  Eph.  i.  5.  But 
that  unbelief  and  condemnation  proceed  from  men 
themfelves,  and  not  from  God.  Third.  If  we 
would  defire  to  know  whether  we  be  of  the  num 
ber  of  thofe,  who  are  to  be  fayed,  or  damned, 
Jet  us  turn  our  attention  towards  ourfelf,  and  ex- 
clofely,  our  conferences,  and  our  lives,  ac 
cording 


I.  Chap.  V. 

cording  to  the  doctrine  of  the  Gofpel,  which  is  the 
doctrine  of  faith,  and  repentance,  this  is  the  fafeil 
way  to  falvation,  if  according  to  Peter's  admo 
nition,  we  endeavour  to  make  our  calling,  and 
election  fure.  For  if  we  do  thefe  things,  we  mall 
never  fall,  and  an  entrance  fhall  be  adminiftred 
unto  us  abundantly  into  the  everlafting  kingdom, 
of  our  Lord  and  Saviour  Jefus  Chrift.  2  Pet.  i. 

JO.    II. 

CHAP.     V. 

Concerning  the  Antediluvian  'Times. 

HAVING  premifed  the  doctrine  of  Divine 
decrees,  we  have  now  to  fee,  what  the  (late 
of  the  world  was,  previous  to  the  Advent  of  Chrift:, 
and  here,  in  the  firft  place,  the  Antediluvian  period 
occurs,  concerning  which,  the  three  following  par 
ticulars  merit  our  obfervation.  Firft.  The  religi 
on  of  that  time.  Second.  The  depravation  of 
men.  Third.  The  Deluge. 

I.  WITH  refpect  to  the  firftofthefe  hfads,  two 
particulars  ought  to  be  confidered.  Firft.  What  the 
religion  of  thofe  primitive  times  was.  It  had  its 
articles  of  faith,  its  precepts,  promifes,  threatnings, 
and  confifted  principally  of  the  following  doc 
trines.  That  God  exifted,  that  the  world  was 
created  by  him,  and  governed  by  his  Providence ; 
that  there  was  a  difference  between  moral  good, 
and  evil  •,  Divine  worfhip,  prayers,  thankfgivings, 
tjiat  facrifkes  were  to  be  offered  with  pious  affec 
tions  j 


Upon  the  Antediluvian  Times.  165 

fions  ;  that  Injuries  mould  be  offered  to  none,  that! 
God  was  the  judge  of  the  world,  who  would  reward 
the  pious,  and  punifli  the  wicked.  Each  of  which 
may  be  collected  from  Gen.  ii.  iii.  iv.  v.  vi.  efpe- 
cially  from  the  hiftory  of  the  fall  of  Adarn,  likewife, 
of  Abel  and  Cain,  the  life  and  death  of  Enoch,  fee 
his  Prophecy,  Jude  v.  14.  Second.  In.  that  pri 
meval  religion,  we  find  the  traces,  and  feeds  of  the 
Evangelical  Covenant,  efpecially  in  the  promife  con 
cerning  the  blefied  feed.  Gen.  iii.  15.  That  reli 
gion  was  fufKcient  to  render  men  acceptable  unto 
God,  yet  we  are  not  to  imagine,  that  thofe  ancient 
Patriarchs  believed  nothing,  but  what  may  be  col 
lected  from  the  book  of  Genefis. 

II.  SECONDLY,  we  are  to  consider  the  corrup 
tion  of  mankind  in  that  time.  Now,  even  from 
the  time  of  Enos,  Adam's  grandfon,  the  pious  po- 
fterity  of  Seth,  was  feparated  from  the  impious 
offspring  of  Cain.  Gen.  iv.  26.  But  fbme  ages 
being  elapfed,  that  depravation  alfb  invaded  the 
pofterity  of  Seth,  and  took  its  rife  from  a  com 
mixture  of  both.  Gen.  vi.  I.  2.  So  that  the  fir  ft, 
and  principal  fin,  which  introduced  that  general 
depravity,  was  impure  lufts,  and  the  intermar 
riages  of  the  fons  of  Seth  with  the  daughters  of 
the  poftcrity  of  Cain,  who  indeed  their  hufbands, 
and  children,  to  perpetrate  the  fame  crimes,  to 
which  the  pofterity  of  Cain  had  been  habituated. 
Murder,  and  injustice,  were  other  fins  which  they 
were  guilty  of.  Gen.  vi.  2.  Concerning  this,  let 
Jofephus  be  confulted,  B.  i.  Ch.  3.  Laftly,  fince 
impure  lufts,  and  fraud,  carry  along  with  them  in 
numerable 


1 66  Part  I.  Chap.  V. 

numerable  vices,  it  is  eafy  to  conceive,  how  great 
the  perverfity  of  men  muft  have  been  in  tho(e 
times. 

III.  CORRUPTION  thus  prevailing  every  day, 
God  decreed  to  overthrow  the  whole  race  of  man 
kind,  by  a  flood,  left  that  religion  mould  be  total 
ly  loft  among  them.  But,  previous  to  the  fending 
of  the  flood,  he  granted  them  the  fpace  of  a  hun 
dred  and  twenty  years,  and  called  them  to  repen 
tance,  by  Noah,  and  other  Patriarchs.  Thofe 
years  being  elapfed,  he  cut  off  the  whole  race  of 
mankind,  by  a  deluge,  Noah  and  his  family  being 
excepted,  in  the  year  of  the  world,  one  thoufand 
fix  hundred  and  fifty  fix.  Concerning  the  flood, 
two  things  are  to  be  obferved.  Firft.  Its  cer 
tainty,  which  is  confirmed,  not  only  by  Mofes, 
but  likewife  the  moft  ancient  writers,  and  almoft  the 
imiverfal  confent  of  men,  of  every  nation.  See 
Grotius,  on  the  Truth  of  the  Chriftian  Religion, 
B.  I.  XVIL 

2.  THAT  it  was  univerfal,  is  proved  from  Gen. 
vi.  17.  and  vii.  19.  &c.  Some  would  have  only 
that  part  of  the  earth,  which  was  inhabited  by 
mankind,  to  have  been  covered  by  the  flood,  but 
the  relation  of  Mofes  indicates  the  contrary,  which 
is  alfo  confirmed  by  reafon.  For,  it  fcarcely  can 
be  conceived,  how  fo  fmall  a  part  of  the  earth 
could  have  been  covered  with  water  to  fuch  a 
height.  For  there  muft  have  been  a  huge  mafs 
of  water,  which  muft  have  remained  firm  as  a  pil 
lar,  through  the  whole  year,  and  have  never  dif- 

perfed? 


Upon  tkc  Antediluvian  Times.  167 

perfed,  which  cannot  be  conceived.  The  ark, 
likewiie,  muft  never  have  approached  the  extre 
mities,  or  fides  of  that  heap,  otherwife  it  muft 
have  tumbled  down  the  precipiece.  Thofe  who 
contend,  that  the  flood  was  particular,  object, 
where  could  fuch  a  quantity  of  water  be  found,  as 
would  furround  this  whole  globe  of  earth,  and  co 
ver  the  mountains  ?  I  anfwer,  that  the  furface  of 
the  earth  was  more  plain,  and  overfpread  with 
water  j  neither  were  the  mountains  fo  high,  as  at 
prefent,  which  might  be  demonstrated  from  various 
parTages  in  Scripture.  Here  Burnet,  an  Englifh- 
man,  may  be  confulted,  in  his  book,  the  title  of 
which  is,  A  Theory  of  the  Earth. 

THE  ufes  of  this  doctrine  are,  Firft.  From  what 
has  been  obferved,  concerning  the  religion  of  thoie 
moft  ancient  times,  we  may  plainly  fee,  what  are 
the  fundamental  principles  of  religion,  viz.  to  be 
lieve  that  there  is  a  God,  and  that  he  is  the  re- 
warder  of  thofe  who  feek  him.  Hence  arifes  the 
neceflity  of  faith,  and  obedience.  Heb.  xi.  4.  5. 
6.  Where  Paul  treats  of  the  Antediluvian  times, 
and  the  religion  of  the  Patriarchs.  Second.  From 
a  comparifon  drawn  between  that,  and  the  prefent 
time,  it  evidently  appears,  that  we  enjoy,  a  much 
more  perfecl  revelation,  through  Chrift,  and  that 
with  refpecl:  to  its  articles  of  faith,  precepts,  pro- 
mifes,  &c.  of  which  far  more  illuftrious  examples, 
are  extant  in  the  Gofpel.  The  exit  of  Enoch  tef- 
tifies,  that  God  is  a  rewarder,  and  that  eternal  life 
is  referved  for  the  godly  ;  but  this  is  more  fully 
evinced,  by  the  afcenfion  of  Chrift,  Third. 

Hence 


1 68  Part.  I.  Chap.  VI. 

Hence  it  appears,  of  how  much  confequence  it  is,  td 
avoid  evil  fociety,  and  to  flee  from  lufts.  Fourth. 
The  principal  ufes  of  this  doctrine,  concerning  the 
flood  are  pointed  out  to  us,  2  Pet.  ii.  5.  9.  And 
iii.  4.  5.  6.  &c. 

CHAP.     VI. 

Concerning  the  Abrahamick  Covenant. 

THIS  chapter  confifts  of  two  parts.     The  Firft. 
Relates  to  that  period,  which  elapfed  between 
the  flood,  and  the  calling  of  Abraham.     The  Se 
cond.     To  his  vocation. 

I.  WITH  refpeft  to  this  period,  there  are  fouf 
particulars,  moft  worthy  cf  notice.  Firft.  The 
flood  having  ceafed,  God  entered  into  a  covenant 
with  Noah,  and  the  univerfal  race  of  mankind, 
and  exhibited  a  republication  of  the  laws  of  nature. 
The  ancient  Jews  have  a  tradition,  that  there  were 
feven  precepts  delivered  to  Noah.  Firft.  Asainft 
Idolatry.  Second.  Blafpheming  the  name  of  God. 
Third.  Theft.  Fourth.  Impure  lufts.  Fifth.  Magi- 
ftrates.  Sixth.  Murder.  Seventh.  The  not  eating 
of  fiefh  with  the  blood.  Thefe  two  I  aft  are  mention 
ed  by  Mofes,  Gen.  ix.  4..  5.  6.  The  fign  of  this  cove 
nant  was  the  Rainbow,  which,  it  is  very  probable^ 
did  not  appear  before  the  flood,  fince  at  that  time* 
the  nature  of  the  air,  and  the  manner  in  which 
vapours  afcended,  were  different,  from  what  we 

obferv* 


Upon  the  Abrakamick  Covenant.  169 

obferve  at   prefent,  for   it  did   not   rain   upon  the 
earth.     Gen.  ii.   5.  6.  vii.  4. 

2.  MEN,  for  fome  time  retained  the  knowledge, 
andworfhip  of  God,  and  enjoyed  the  fame  habitati 
ons,  but  the  pofterity  of  Noah  being  difperfed,  re 
ligion  began  to  be  corrupted. 

3.  THIS  difperfion  is  a  memorable  event,  and 
is  recorded  in  Gen.  x.  xi.     Where  we  have  a    de- 
fcription  of  the  building  of  the  Tower  of  Babel,  and 
of  the  confufion  of  tongues*  which  fome   erroneously 
interpret,  as  refpecting  concord  among  men.     The 
words  of  Mofes,  Gen.  xi.  i.     And  the  whole  earth 
was  of  one  language,  and   one  fpeech,    cannot   be 
underftood    of    harmony,    or    agreement    among 
men,  for  who  could  believe,  but  there  were  diffe 
rences  among  them  ?  If  any  one  mould   fay,   that 
thefe  words  denote  the  agreement  of  thofe  only, 
who  were  building  the  Tower  of  Babel,  I    anfwer, 
that  Mofes  does  not  fpeak  of  thofe  only,  but  the 
•whole  earth,    i.   e.  all  mankind  and  afierts,   that 
they  ufed  the  fame  language,  which  is  more  than, 
probable.     There  are  likewife  other  reafons,  which 
overthrow  this  opinion.     But  how  the  pofterity  of 
Noah  peopled  the  various  parts  of  the   earth,  we 
are  informed,  Gen.  x.  which  chapter,  indeed  me 
rits  our  attention,  and  affords  an  invincible  argu 
ment,  in  fupport   of  the  Chriftian  religion,  and  of 
Sacred  Hiftory.     Bochart  has  wrote  excellently  well 
upon  this  fubject,  in  that  excellent  book  of  his 
infcribed  Phaleg. 

N  4.  AFTER 


//••?  Part  I.  Chap.  VI. 

4.  AFTER  this  difperfion,  men  began  to  incline 
towards  Idolatry,  which  feems  to  have  been  two 
fold  ;  for  at  firft,  they  did  not  worfhip  falfe  Gods, 
but  the  true  God,  under  images  •,  afterwards  they 
fell  into  a  grofler  kind  of  it,  and  forfaking  the 
true  God,  worfhipped  fictitious  ones.  The  firil 
mention  of  idols,  is  in  Gen.  xxxi.  19.  But  even 
before  that  time,  Abraham's  father  and  grandfather 
svere  Idolaters.  Jorh.  xxiv.  2.  3.  Yet  in  fuch 
i  manner,  that  the  knowledge  of  the  true  God,  had 
not  been  totally  loft  among  them.  Along  with  Ido 
latry,  various  other  vices  began  to  be  perpetrated, 
:is  is  plain,  from  what  is  related,  concerning  the 
Canaanites,  and  the  inhabitants  of  Sodom.  There- 
fore,  at  this  particular  time,  God  called  Abraham, 
Gen.  xi.  33.  And  xii, 

II.  ABRAHAM  the  ion  of  Terah,  ,  who  was  de- 
fcended  from  Shem,  inhabited  Ur  of  the  Chal- 
dees.  The  intention  of  God  in  calling  him,  was, 
Firft.  To  preferve  the  true  religion  in  his  family. 
Second.  From  it  to  raife  up  the  Meffiah.  And  for 
this  twofold  reafon,  he  willed,  that  the  offspring 
of  Abraham,  mould  be  feparated  from  every  other 
people.  The  covenant,  which  God  entered  into 
with  him,  confifted  of  two  parts,  viz.  duties  and 
promifeSi  The  promifes  are  either  general,  viz. 
the  fingular  favour  and  protection  of  God.  Gen. 
xv.  i  Fear  not  Abraham,  I  am  thy  fnield,  and 
exceeding  great  reward.  Which  promife,  Chrift 
informs  us,  does  not  only  relate  to  this  life,  but 
alfo  to  the  life  to  come.  Matt.  xxii.  32.  Or  fpe- 
cial,  viz.  Firrr.  The  poffeiJion  of  the  land  of  Ca 
naan, 


Upon  the  Abrabtimick  Covenant.  171 

naan,  with  refpeft  to  which  promife,  Paul  ob- 
ferves,  that  neither  he  nor  his  Tons  were  partakers 
of  it,  and  hence  infers,  that  a  heavenly  country 
was  prepared  for  them.  Second.  A  multiplication 
of  his  pofterity.  Gen  xv.  5.  Third.  The  blef- 
fing  of  all  nations.  Gen.  xxii.  18.  In  thy  feed 
fnall  all  the  nations  of  the  earth  be  ble/Ted.  Which 
promife,  indeed,  is  not  to  be  understood,  as  only 
relating  to  the  pofterity  of  Abraham,  but  as  con 
cerning  Chrifl:,  and  the  calling  of  the  Gentiles.  Gal. 
iii.  8.  1 6. 

THE  duties,  again,  are  either  general,  that 
Abraham  fhould  walk  before  God,  and  be  perfect. 
Gen.  xvii.  I.  That  he  fhould  repofe  a  firm  belief 
in  God,  and  his  promifes.  There  were  alfo  other 
{pecial  commands,  efpecially,  that  concerning  the 
offering  up  of  his  fon.  Gen.  xxii.  But  all  thefe 
duties,  were  performed  by  Abraham.  He  teftifi- 
ed  his  obedience,  after  an  excellent  manner,  by 
worfhipping  God,  by  believing  in  him,  by  offer 
ing  up  facrifices,  by  departing  from  his  own  coun 
try,  and  by  the  exercife  of  hofpitality  and  other 
virtues  :  But  he  exhibited  a  moft  illuftrious  in- 
ftance  of  his  faith  and  obedience,  by  believing 
that  a  Son,  Ifaac,  would  be  born  to  him,  and  by 
his  offering  him  up.  This  Paul  highly  extolls. 
Rom.  iv.  1 8.  19.  Heb.  xi.  8.  9.  17.  But  with 
refpect  to  the  faith  of  Abraham,  two  things  merit 
the  ftricteft  attention,  which  contribute  much  to 
the  illuftration  of  the  doctrine  of  justification. 
Firft.  That  he  was  juftified  by  faith,  previous  to 
his  circumcifion.  Rom.  iv.  9.  10,  n.  Hence  Paul 
N  2  concludes, 


Part  I.  Chap.  VI. 

concludes,  that  the  works  of  the  Mofaick  law4, 
were  not  neceflary  tojuftification.  Second.  Abra-< 
ham  evidenced  his  faith,  by  obedience  and  works, 
Heb.  xi.  8.  Jam.  ii.  21.  Was  not  Abraham  our 
fathe rjuPd fled  by  works  ?  Hence  it  appears,  that 
juftifymg  faith,  is  by  no  means  to  be  feparated  from 
good  works. 

THE  covenant  made  with  Abraham,  was  con 
firmed  by  certain  folemnities.  Firft.  By  that  fa- 
crifice,  which  was  confumed  by  celeftial  fire.  Gen, 
xv.  8.  &c.  For  at  that  time  God  renewed  his 
promifes,  and  revealed  to  him  certain  events. 
Second.  By  circumcifion,  the  end  of  which  was. 
Firft.  That  a  diftinction  might  be  maintained,  be 
tween  the  offspring  of  Abraham,  and  every  other 
nation.  Second.  A  confirmation  of  the  promife, 
concerning  the  multiplication  of  his  pofterity,  efpe- 
cially  the  blefied  feed.  Gen.  xvii.  10. 

A  MORAL  reafon  may  be  added,  viz.  that  the 
Jews  might  be  taught  the  circumcifion  of  the  heart, 
and  renunciation  of  carnal  affections. 

THE  ufes  of  this  doctrine  are,  Firft.  The  good- 
ID  efs  of  God  towards  mankind,  which  is  confpi- 
cuous,  in  his  covenant  made  with  Noah,  after  the 
flood. 

2.  TFIE  truth  of  Sacred  Hiflory,  is  moft  evident 
ly  collected  from  the  defcription  of  Noah's  poilerity. 
Gen.  x. 

3>  THE 


Upon  ths  Abrahamick  Covenant.  173 

3.  THE  greateft  neceflity  for  a  Divine   revelati 
on,  appears,  when  men  after  the  flood,  were  bent  to 
wards  Idolatry. 

4.  AND,  efpecially   in  the   Abrahamick  Cove 
nant,   we  may  obferve.     Firft.     The   wifdom   of 
Godj  who,    after  he  had  decreed   to   fend   Chrift, 
who  even  at  that  time,  laid  the  foundations  of  the 
new   covenant,    which    in  the  fulnefs  of  time  he 
hath  revealed.     John  via.  56.     Abraham  rejoiced 
to  fee  that  my  day,  and  he  did   fee  it,   and  rejoiced, 
God,  through  his  Son,  hath  entered  into   a  far  more 
excellent  covenant  with  us,   for  whether  we    attend 
to  the  nature  of  it,  or  its  precepts,  its  fuperiority  in 
point  of  excellence,  muft  be  acknowleded  by  every 
one. 

/ 

2.  THE  faith  and  obedience  of  this  Holy  Pa 
triarch,  ought  to  be  imitated  by  us,  which  ufe  Paul 
declares  at  large.  Heb.  xi.  Abraham  is  called  the 
Father  of  the  Faithful,  and  we  muft  be  juftified, 
after  the  example  of  Abraham,  viz.  by  faith,  in 
conjunclion  with  works.  Jam.  ii.  20.  Hence  it 
follows,  that  without  obedience  none  can  pleaie 
God. 

CHAP.     VII. 

Concerning  the  Law  of  Mofes. 

A   FTER  God  had  conducted  the  pofterity  of 

jTjL  Abraham,  out  of  the  land  of  Egypt,  he   pre- 

icribed  his  law  to  them,  by  the  miniftry  of  Mofes, 

N  3  a  moft 


i;4  Part.  I.  Chi$.  VII. 

a  moft  hoi/  man,  and  moft  exellent  Prophet,  be- 
caufe,  the  time  was  now  fully  accomplifhed,  in  which 
that  people  was  to  be  entirely  feparated  from  every 
other  nation.  The  end,  therefore,  of  this  law,  in 
general,  was,  to  preferve  the  people  of  Ifrael  in  the 
profeflion  and  pra&ice  of  the  true  religion,  until  the 
Advent  of  CbrUt 

THE  Law  is  divide4  into  Moral,  Forenfick,  and 

Ceremonial. 

I.  THE  Moral  Law,  a  fummary  of  which,  we 
have  in  the  Decalogue,  or  Ten   Commandments, 
refpecls  our  duty  towards  God,  and  towards  our 
neighbour.     It  was    neceflary,    that   the   Ifraelites 
mould  be  inftructed  in  the  knowledge  of  thefe,   on 
account  of  the  ignorance  of  that  people.     This   is 
the  firft,   and  principal   part    of  the  Divine  Law. 
Firft.     It  was  given  firft  of  all,  and  that  immedi 
ately,  after   the    departure  of  the  Ifraelites   from 
Egypt.     Second.     God  himfelf  promulged  it,  in 
•  the  prefence  of  the  people,  and   that  with   magnifi 
cent,  and  dreadful  apparatus.     Third.    He  reduced 
it  to  tables,  and  engraved  it  with  his  own  finger. 
Fourth.     The  whole  of  it  is  founded  on  the  law  of 
Nature,  excepting  the  fourth  commandment,  which 
yet,  on  account  of  the  commemoration  of  the  Cre 
ation,  and  antiquity  of  the  Sabbath,    approacheth 
very  nearly  to  the  laws  of  nature.     All  of  which 
indicate  the  excellency  of  the  moral  law,  and  that 
J;s  obfervance  is  of  perpetual  obligation.     Matt. 

v,   17, 


Upon  tie  Mofaick  "Law.  .175 

v.  17.   1 8.     I  did  not  come  to  deftroy  the  law,  but 
to  fulfil  it. 

II.  THE  Forenfick,  or  Judicial  Law,  takes  the 
fecond  place,  for  it  was  given  immediately  after  the 
Moral  Law.     Ex.  xxi,  &c.     It  refpected  the  po 
litical  government  of  the  people,  and  the  fcope  of  it 
was  twofold.     General,  viz.  the  prefervation  of  juf- 
tice  and  order  in  civil  fociety  \  and  fpecial,   viz.  the 
diftinction  of  the  Jews  from  every  other  people, 
from  whence  arife,  precepts  of  two  kinds,  general 
#nd  fpecial.     Likewife,  precepts  of  a  natural  and  po- 
fitive  right :  In  the  former  refpecT:,  this  law  was 
not  abolimedB  but  in  the  latter. 

III.  THE  Ritual,  or  Ceremonial  Law,   compre 
hends    certain  facred  rites,  or  ceremonies,  to  be 
ufed  by  the  Jews  in  divine  worihip,   and   in  private 
life.     Of  the  latter  kind,  were  the  laws   concerning 
the    difference  pf  meats,  cloathing,  and  unclean-* 
nefs.     But    the  former  refpecled  divine  worfhip, 
for,  befides  Circumcin'on,  and  the  Paflbver,   God 
had  instituted  various   rites,    which  are  commonly 
reduced  to  four  claffes.     Firft.     Holy  perfons  ;  the 
High  Prieft,  Priefts,  Levites,  who   miniftred   unto 
the  Priefts,  Nazerites,  cVc.     Second.  Holy  things  ; 
Ablations,  faerifices,  tythes,  &c.     Third.  Holy  pla 
ces  j  the  Temple,  and  its  apartments,  the   Taber 
nacle,  the  Court,  the  .Sanctuary,    and  the  Holy  of 
Holies.     To  which  may  be  added,  confecrated  vef- 
fels  ;  the  Ark,  altars,  &c.     Fourth.     Holy  times  ; 
the  Sabbath,  new  moons,  the  Paflbver,  Pentecoft, 


i;$  Part.  I.  C%>,  VII. 

Feaft  of  Tabernacles,   the  Sabbatical  year,     an4 
Jubilee. 

THOUGH  thefe  rites  have  been  abolifhed  by 
Chirft,  yet,  it  is  necefTary  that  they  fhould  be  acr 
curately  known,  efpecially  by  Divines.  It  would  be 
of  utility,  to  read  Jofephus,  with  the  Hiftory  of 
Mofes,  as  alfb  a  French  book,  Ceremonies,  et  Cou- 
tumcs  des  Juifs, 

BUT  the  principal  thing  is,  to  underiland  the 
nature  of  thefe  rites  ;  for  of  themfelves,  they  were 
merely  indifferent,  and  of  pofaive  right,  neither 
could  they  juftify,  or  fanctify  a  man-,  which  is  the 
caufe,  why  God  fo  frequently  testifies  of  them,  that 
of  themfelves  they  were  by  no  means  plea  (ing  to  him, 
Pf.  1.  8.  9.  I  will  not  reprove  thee  for  thy  facrifi- 
ces,  or  thy  burnt  offerings,  to  have  been  continually 
before  me.  Mic.  vi.  7.  8.  &c.  Will  the  Lord 
be  pleafed  with  thoufands  of  rams. 

Now,  the  caufe,  why  the  moft  wife  God  pre- 
icrl bed  thefe  rites,  and  that  form  of  worfhip,  was, 
Firft.  The  carnal  difpofition  of  the  people  of 
Jfrael,  and  their  propenfity  towards  Idolatry,  whom 
therefore,  it  was  necerTary  to  have  employed  about 
thefe  externals,  left  they  mould  have  turned  afide 
to  an  idolatrous  kind  of  worfhip.  Second.  God, 
by  thefe  inftitutions,  intended  to  avert  them  from 
Idolatry,  by  prefcribing  rites,  of  a  nature  quite 
contrary  to  the  rites  of  the  Gentiles.  Here  Spen 
cer  ought  to  be  confulted,  upon  the  ceremonial 
laws  of  the  Hebrews,  who  yet  is  defer vedly  repre- 

henfiblef 


Upon  tke  Mofalck  La-w. 

henfible,  in  fome  things.  Third.  The  third  end 
was,  that  he  might  raife  the  minds  of  the  Jews  to 
2  fpiritual  worfhip,  and  by  this  means,  inftruct 
them  in  the  various  capital  topicks,  and  duties  of 
religion  :  Thus  their  purifications,  and  facrifices, 
indicated  the  neceflity  of  internal  purification,  and 
fanctifkation.  Fourth.  Thefe  rites  had  a  refpect 
unto  the  Meffiah,  who  was  to  come,  and  were 
types  of  Chrift,  and  the  benefits  purchafed  by  him. 
This  Paul  demonftrates  at  large,  Heb.  viii.  ix.  x. 
Thefe  things  being  fo,  we  conclude,  that  the  ce 
remonial  law  was  introduced,  only  to  continue  for 
a  feafon,  viz.  until  the  coming  of  Chrift,  and  that 
after  his  Advent  it  was  to  be  abrogated.  It  re- 
fpefted  the  people  of  Ifrael  only,  and  was  bound 
to  the  City  and  Temple  of  Jerufalem  ;  fb  that 
other  nations  could  not  be  obliged  to  the  obfer- 
vance  of  it.  Nay,  God  himfelf  aboliftied  it,  when 
he  willed  that  both  City  and  Temple,  mould  be 
totally  overthrown,  and  that  the  Gentiles  mould  be 
called  to  the  knowledge  of  himfelf, 

THIS  much  we  thought  proper  mould  be  ob* 
ferved,  in  general,  concerning  the  law  of  Mofes, 
But  the  Jews  have  a  tradition,  that,  befides  this 
written  law,  there  was  another  delivered  by  God, 
unto  Mofes,  upon  Mount  Sinai,  which  contains  an 
explanation  of  the  written  law,  and  which  Mofes 
formerly  delivered  unto  the  Elders,  and  was  after 
wards  preferved  by  tradition.  But  left  that  this 
law  might  be  loft  in  oblivion,  the  Tews  collecled  it 

o    ..     -  *  I? 

into  one  book,  which  they  called  Mifchna.  The 
Rabbins  commented  again  upon  this,  and  out  of  it 

compiled 


178  Part  1.  Ckap.  VII. 

compiled  the  Gemara,  whence  was  conipofed  the 
Talmud,  which  is  twofold,  of  Jerufalem  and  Ba 
bylon.  Yet,  all  the  Jews  did  not  equally  embrace 
this  oral  law,  for  there  are  fome  of  them,  who  re 
ceive  the  written  law  only,  for  which  reafon,  they  are 
termed,  Kerraim,  or  Scripturalifts, 

USES.  Since  the  moral  is  the  principal,  and 
moft  excellent  part  of  the  Mo&ick  Law,  it  is  of 
fignal  utility,  and  refpedls  us,  as  well  as  the  Jews. 
Chrill  hath  eftablifhed  it,  by  his  authority,  Matt, 
v.  17.  and  it  is  wholly  of  natural  right  ;  therefore, 
no  regard  ought  to  be  paid  to  fuch  as  imagine  that 
Chriftians  are  freed  from  the  obfervance  of  the 
law.  Again,  attention  fliould  be  given  to  the 
fenfe,  or  meaning  of  this  law,  viz.  that  God  does 
not  only  forbid  attrocious  crimes,  fuch  as  Idolatry, 
Murder,  Adultery,  Theft,  &c.  but  requires  inter 
nal  fanclity,  and  obedience,  as  is  moft  evident,  from 
Matt.  v.  where  the  Lord  Jefus  expounds  the  true 
meaning  of  the  law. 

2.  ALTHOUGH  the  Political  Law,  in  various 
points  appertains  to  the  Jews  only,  yet,  in  many 
others,  it  is  of  great  utility,  to  judges,  magiftrates, 
and  to  perfons  in  private  life  :  For  it  teacheth, 
what  are  the  duties  belonging  to  natural  juftice, 
by  what  means  order  may  be  preferved  in  civil 
fociety,  and  that  every  perfon  mould  enjoy  what 
is  properly  his  right.  It  Jikewife  prefcribes  the 
various  duties  of  equity,  and  humanity  towards 
the  poor,  and  ftrangers,  &c,  A  more  particular 

inspection 


Concerning  the  Prophets.  179 

inspection  into  thefe  laws,  affords  us  many,  and  thofe 
very  fignal  ufes. 

3.  THOUGH  the  Ritual,  or  Ceremonial  Law,  be 
abolifhed,  yet  it  will  be  of  advantage  to  Chriftians, 
to  meditate  upon  it.  In  it  the  wifdom  of  God  is 
perfpicuous,  for  it  contains  nothing  that  is  trivial, 
or  ufelefs.  In  it  we  find  the  rudiments,  and  foun 
dation  of  the  Evangelical  Covenant.  As  likewife, 
of  the  redemption  purchafed  by  Chrift,  and  of 
our  duty,  &c.  Befides  it  is  worthy  of  obfer- 
vation,  that  the  Chriftian  Religion,  though  fpirit- 
ual,  and  very  fimple,  has  likewife  its  rites,  and 
thofe,  indeed,  but  few  and  fimple,  yet  fuch  as 
have  Chrift  for  their  author,  and  ought  therefore 
to  be  celebrated,  and  ufed  with  the  greateft  reve 
rence, 

CHAP.     VIII. 

Concerning  the  Prophets. 

AFTER  Mofes,  God  fent  Prophets  to  pre- 
ferve  religion,  or  to  confirm,  and  illustrate 
it,  or  laftly  to  reftore  it,  when  decayed.  The 
•word  Prophet,  is  fometimes  to  be  underftood  in 
an  extenfive  fenfe,  and  denotes  a  perfon  devoted 
to  things  facred,  and  the  ftudy  of  the  law,  or  one 
•who  difcourfes  upon  fubjects  of  a  divine  nature. 
But  here,  by  Prophets  we  are  to  underftand,  ex 
traordinary  men  commiflioned  by  God,  and  influ 
enced  by  the  Divine  Spirit,  remarkable  for  vari 
ous  gifts,  efpecially  zeal  and  piety,  miracles,  and 

the 


j8o  Part  I.  Chap.  VIIL 

the  gift  of  predicting  future  events.  Yet  all  thefe 
gifts  were  not  to  be  found  in  all  the  Prophets,  nor 
at  all  times.  Some,  as  for  inftance,  Balaam  were 
deftitute  of  true  piety,  to  whom  God  yet  thought 
proper  to  reveal  himfelf.  Nor  did  all  of  them  re 
ceive  the  gift  of  miracles,  or  of  predi&ing  future 
events. 

BESIDES,  the  office  of  Prophets  was,  Firft.  To 
preferve,  or  reftore  true  religion,  i.  e,  to  promote 
both  the  wormip  of  God,  and  purity  of  life,  and 
manners,  which  are  the  main  points  of  religion, 
It  is  evident  from  Scripture,  that  they  with  great 
zeal,  and  boldnefs  of  fpeech,  recalled  the  people 
of  Ifrael  from  Idolatry  and  vice,  left  that  religion 
mould  be  entirely  loft.  This  was  not  only  done 
in  the  kingdom  of  Judah,  by  Ifaiah,  Jeremiah,  and 
others,  but  likewife  in  the  kingdom  of  Ifrael,  by 
Elias,  Hofea,  and  others.  Second.  The  fecond 
duty  of  Prophets,  was,  to  predict  future  events. 
But  now  they  prophecied,  either  concerning  cer 
tain  events,  which  related  either  to  fome  certain 
people,  or  certain  men,  efpecially  they  foretold, 
what  was  to  befall  the  Jews,  the  translation  of  the 
Ten  Tribes  into  the  Babylonifh  Captivity,  and  its 
duration,  &c.  or  concerning  the  Meffiah,  and  his 
kingdom.  The  Prophecies  concerning  the  Mef- 
fiah,  are  of  two  kinds,  fome  of  them  have  a  re- 
fpect  to  his  perfon,  and  the  various  circumftances 
of  his  Advent,  the  time  and  place  of  his  nativity, 
the  people  from  which  he  was  to  defcend,  his  fa 
mily  and  his  mother  •,  likewife  his  low  condition, 
his  pailion,  death,  refurrection,  glory,  and  king 
dom. 


Concerning  tt>e  Prophets.  i  #  i 

dom.  Others  refpect  the  kingdom  of  the  Me£ 
fiah,  which  is  defcribed,  as  fpiritual  and  univer- 
fal. 

1.  His  kingdom  muft  be  fpiritual,  becaufe  the 
Prophets  every  where  inform    us,  that  men  were 
to  be  brought  to  the  true  wormip,  and  obedience 
of  God,   and  that  the  ceremonial  wormip,   would 
at  length  be  abolifhed,  as  being  of  itfelf  no  way  ao 
ceptable  unto  him. 

2.  UNIVERSAL.      For  all  the  prophets,    froni 
Mofcs  until  Malacchi,   prophecied  concerning  the 
calling  of  the  Gentiles,  and  rejections  of  the  Jews, 
only  for  a  time,  as  alfo  concerning  the  reftoration  of 
Chrift's  kingdom,  over  the  whole  terreftrial  globe. 
All  of  which  we  mall  make  appear  in  their  proper 
places.     With  refpecl:  to  the  predictions  of  the  Pro- 
phets,  the  following  rules  are  to  be  obferved.     Firft. 
That  every  prophecy  is  obfcure,   before  its  event, 
at   Jeaft   in   fome    fefpect  :    Wherefore,    no   one 
need  marvel,  that  there  is  fome  obfcurity  to  be 
met  with  in  the  moft  of  Prophecies  ;   nay,   they 
muft  neceftarily  have  been  obfcure,  otherwife  they 
could  not  have  been  accomplifhed,  unlefs  God  had 
frequently  inverted  the  order  of  the  world,    and 
there  would  have  been  neen  of  perpetual  miracles, 
left  men  mould  have  impeded  the  accomplimment 
of  the  events   foretold.      Second.    Prophecies   are 
principally  to   be  explained  from  the   event,    and 
from  Scripture.      The  events,   and  the  Spirit  of 
God,   fpeaking  in  Scripture,  are  the  beft  interpre 
ters  of  prophecy.     Third.  Some  prophecies  are  al 
ready 


I.  Ck$.  VIII. 

ready  fulfilled,  fuch  as  treat  of  the  firft  Advent  of 
Chrift,  his  nativity  and  death,  and  the  rejection  of 
the  Jews  ;  but  there  are  others,  which  are  to  be 
fulfilled  in  futurity,  fuch  are  thofe  which  treat  of 
the  univerfality  of  Chfift's  kingdom,  the  overthrow 
ofAntichrift,  the  converfion  of  the  Jews,  the  end 
of  the  world,  &c.  Truely,  there  are  events  latent 
under  the  writings  of  the  Prophets,  Daniel,  Jeremi 
ah,  Ezekiel,  the  Apoftle  John,  and  others  which 
are  unknown  to  us,  and  there  are  many  predictions 
more  exprefs  than  we  imagine,  which  being  fulfilled, 
many  discoveries  will  be  made,  in  the  writings  of  the 
Prophets,  which  we  at  prefent  have  no  notion  of. 
Acts  iii.  21. 

USES.  Fir  ft.  Here  the  wifdom,  and  goodnefs 
of  God  mould  be  acknowledged,  who  hath  reco 
vered  his  people  from  Idolatry,  and  impiety,  by 
fending  his  Prophets  as  occafion  required. 

a.  WHAT  has  been  fpoken  by  the  Prophets,  a* 
gainft  impiety,  hypocrify  and  other  fins,  are  of 
fignal  ufe,  and  merit  the  mod  ferious  meditation. 

3.  THESE  ancient  Prophets  predicted  many 
things,  which  relate  to  our  own  times,  and  which 
have  been  clearly  revealed  in  the  Gofpel  :  Here 
appears  the  great  happinefs  of  our  ftate.  i  Pet.  i.  20, 
Where  Chrift  is  faid  to  have  been  foreordained, 
before  the  foundation  of  the  world,  but  made  ma- 
nifeft  in  thefe  laft  times  upon  our  account.  Matt, 
xiii.  1 7.  Many  Prophets  and  righteous  men,  have 
defired  to  fee  thofe  things  which  we  fee,  and  have 

not 


Upon  tie  'various  State  of  tie  Jews.  1 83 

not  feen  them,  and  to  hear  thofe  things  which  ye 
hear,  and  have  not  heard  them.  God,  in  former 
times,  taught  his  people  by  the  Prophets,  but,  in 
thefe  laft  times,  we  have  Chrift  himfelf  for  our  in- 
ftructor.  Heb.  i.  i.  Hence,  we  are  put  under  a 
greater  neceflity  of  worfhipping,  and  of  loving 
God.  &c.  Fourth.  From  the  predictions  of  the 
Prophets,  an  invincible  argument  may  be  drawn, 
for  the  confirmation  of  the  exiftence  of  God,  and 
"our  faith,  and  by  thefe  the  objections  of  Atheifts, 
and  other  prophane  perfons,  we  either  deny,  or  call 
in  queftion  the  truth  of  religion,  are  in  the  moft 
folid  manner  refuted. 

CHAP.     IX. 

Concerning  the  various  State  of  the  Jews. 

THE  State  of  the  Jews   may  be  confidered, 
either  with  refpect  to  political  government, 
or  religion. 

i.  THEIR  Political  State  was  fourfold,  viz.  under 
judges,  under  kings,  in  the  Babylonian  Captivity, 
and  from  that  'till  the  Advent  of  Chrift. 

THE  Judges  were  Princes,  or  extraordinary 
Magiftrates  commiffioned  by  God,  to  rule  over 
the  people,  and  to  protect  them  from  their  ene 
mies.  For  at  that  time,  the  Jewifh  Republick 
was  greatly  difordered  and  difquieted,  and  the 
Ifraelites,  having  fallen  into  various  fins,  efpecially 
Idolatry,  were  delivered  by  God  into  the  hands  of 

their 


184  fart  I.  Chap.  IX. 

their  enemies,  and  were  afterwards  delivered  from 
them  by  their  Judges.  Neh.  ix.  16.27.  Acts  xiii. 
20.  The  Tabernacle  was  then  in  Shilo,  until  the 
time  of  Samuel,  the  Jaft  of  the  Judges. 

2.  TriEiR  fecond  ftate,  was  under  Kings,  viz. 
Saul,  David,  and  Solomon,  who  ruled  over  the 
Twelve  Tribes.  But  again,  after  the  feparation  of 
the  Twelve  Tribes,  under  Rehoboam  fon  of  Solo 
mon,  they  were  partly  under  the  Kings  of  Ifrael, 
and  partly  under  the  Kings  of  Judah.  Jeroboam, 
the  firfl  King  of  Ifrael,  or  of  the  Ten  Tribes,  who 
had  revolted  from  Rehoboam,  introduced  Idolatry 
in  a  public  manner,  by  erecting  two  calves,  one  in 
Dan,  and  the  other  in  Bethel,  which  worfhip  was 
retained  by  all  the  fucceflbrs  of  Jeroboam,  until 
the  overthrow  of  the  Ifraeiitifh  Empire.  God  often 
times  fent  Prophets,  to  recall  the  Ifraelites  from 
Idolatry,  and  preferve  among  them  the  knowledge 
of  himfelf :  But  at  length  thofe  Ten  Tribes  were 
carried  off  into  AfTyria  by  Salmanazar,  who  were 
never  reftored  excepting  a  few  Ifraelites,  who  re 
turned  into  their  country  with  the  Jews,  upon 
their  return  from  Babylon,  and  thus  ended  the  If 
raeiitifh  Empire.  But  the  kingdom  of  Judah, 
ceafed  an  hundred  and  feventy  years  after  the  cap 
tivity  of  the  Ten  Tribes,  Jerufalem  being  taken 
by  the  Chaldeans,  the  Temple  burnt,  and  the 
Jews  carried  off  into  Babylon.  Concerning  the 
deftruction  of  both  kingdoms,  and  its  caufes,  fee 
Chap,  xvii,  of  the  Second  Book  of  Kings. 

3.  UNDER 


Upon  the  -various  State  of  the,  Jews.  185 

3.  UNDER  the  Babylonim  captivity,  the  Jews 
Were  humanely  treated,  hay,  there  were  fome  among 
them,  as  for  inftance,  Daniel,  and  others,  who  were 
in  great  favour  with  the  Babylonian,  and  Perfian 
kings.  They  lived  according  to  their  own  cuftoms, 
and  retained  a  certain  form  of  authority  and 
government.  Ezekiel,  and  Daniel  prophecied  at 
that  time. 

THE  Jews  having  returned  to  their  own  coun 
try,  the  Temple  was  rebuilt,  and  religion  reftored. 
They  lived  at  that  time  under  the  kings  of  Perfia, 
again,  under  the  Kings  of  Syria,  and  afterwards, 
Under  the  Afmonians,  and  laftly,  under  the  Ro 
mans,  who  constituted  Herod  I.  King  "of  the  Tews. 

*  cj  ** 

After  the  captivity,  a  great  fynagogue  was  infti- 
tuted,  of  which,  as  ancient  tradition  informs  us, 
Ezra  was  prefident ;  and  it  is  believed,  that  he  was 
the  perfon  who  compiled  the  canon  of  the  Old 
Teftament.  At  that  time,  likewife,  was  compofed 
the  verfion  of  the  Seventy  Interpreters,  and  the 
celebrated  fects  of  Pharifees,  Sadduces,  and  Eilenes 
arofe,  concerning  which,  Jofephus  and  others  may 
be  confulted< 

II.  WITH  refpect  to  the  ftate  of  the  Jews,  con 
cerning  religion,  two  things  muft  be  acknow 
ledged.  Firft.  That  their  ftate  was  far  more  hap 
py  than  that  of  other  nations,  for  God  manifefted 
himfelf  to  the  Jews,  and  conferred  upon  them  va 
rious  benefits,  both  temporal,  and  fpiritual,  efpe- 
cially,  he  entered  into  a  particular  covenant  with 
O  them, 


fart  I.  Chap*  IX. 

them,  v*hereas,  all  other  nations  lived  under   the 
covenant  of  nature. 

2.  BUT  though  the  Jfcwa  enjoyed  Mngular  pre^ 
rogatives,  yet  their  ftate,  when  compared  with 
that  of  Chriftians,  was  imperfect,  and  that  with 
refpect  to  knowledge,  faith,  fonftity,  and  confolar 
tion,  or  confidence.  FirfL  Their  knowledge  was 
imperfect,  for  there  were  many  things,  which  God 
did  not  reveal  to  therrr,  or  but  Irr  partT  obfcurely, 
and  undes  various  types,  and  figures  v  and  what 
ought  to  bs  obfer.  ved,  is,  that  even  the  Prophets 
themfelves  had  not  art  accurate  knowledge  of  the 
th'ngs  which  they  predicted.  Matt.  xiii.  17.  i  Pet* 
i.  i  p.  ii.  12.  Second.  As  their  knowledge  was 
imperfect,  fo  Hkewife  muft  their  faith,  which  is  al 
ways  in  proportion  to  the  degree  of  knowledge,  j 
yet  it  was  fufficient,  becaufe  they  believed  in  what 
w.is  revealed  to  them.  Third.  The  fame  thi-ng 
may  be  faid  of  the  fanclity  of  the  faithful 7v  under 
the  Old  Teftamcnt,  whence  it  is,,  that  we  obferve 
many  blemifhes  in  them,  which  GodT  indeed,  did 
not  approve  of,  but  tolerated^  on  account  of  the 
difpoiition  of  that  people,  and  the  imperfection  of 
their  revelation.  This  Chrift  teacheth,  Matt.  v.  &c. 
As  alfo,  xix.  8.  Mofes,  becaufe  of  the  hardnefs  of 
your  hearts,  furTered  you  to  put  away  your  wives, 
fourth.  La tt.lv,  lince  confidence  and  hope,  muft 
i-ilways  be  according  to  the  meafure  of  knowledge, 
faith,  and  fanctity,  their  coniblation  mud  likewife 
have  been  lefs,  therefore,  they  are  faid  to  have  had 
the  fpirit  of  bondage.  Rom.  viii-.  15.  Gal.  ]y,  2, 
3.  And  Paul  aflerts,  that  the  law  could  not  per 
fectly 


Upon  the  various  State  of  tie  Jews.  187 

fe<5tly  juftify,  and  fandlify  a  man,  and  that  it  was 
weak.  Rom.  viii.  3.  Gal.  iii.  21.  For  if  there 
had  been  a  law  given,  which  could  have  given  life, 
verily  righteoufnefs  would  have  been  by  the  law. 
Heb.  vii.  1-8.  19.  For  the  law  made  nothing  per 
fect.  And  x.  &c. 

3.  YET  the  faithful  among  the  Jews,  were  ac 
ceptable  unto  God,  and  were  made  partakers  of 
falvation,  i.  e.  of  the  remiffion  of  fins,  and  life 
eternal.  Firft.  Of  the  rernilTion  of  their  fins,  Rom. 
iv.  5.  6.  But  to  him-  that  worketh  not,  but  be- 
lievethon  him  that  juft-ifieth  the  ungodly,  his  faith 
is  counted  for  righteoufnefs.  Even  as  David,  alfo, 
defcribeth  the  bleflednefs  of  the  man,  unto  whom 
God  imputeth  righteoufnefs,  without  works.  Con 
cerning  eternal  Iife3  it  is  plain,  that  the  Jews  ex 
pected,  and- obtained  it.  Heb.  xi.  9.  10.  13.  16". 
Abraham  is  faid  to  have  looked  for  a  city,  which 
hath  foundations,  whofe  builder  and  maker  is  God. 
Nay,  they  obtained  falvation,  in  the  fame  manner 
as  we,  for  there  is,  and  always  hath  been,  only  one 
way  to  falvation,  viz.  faith,  accompanied  with 
good  works.  This  Paul  declares,  through  the 
whole  of  the  ix.  chap,  of  his  Epiftle  to  the  He 
brews,  and  mews,  that  all  the  ancients,  from  Abel 
unto  Chrift,  were  acceptable  unto  God,  through 
faith.  But  of  thefe  more  at  large,  when  we  come 
to  treat  of  J  unification.  Therefore,  they  were 
faved  under  the  law,  but  not  by  the  lav,',  but  by 
the  mercy  of  God  in  Chrift.  Rom.  iii.  24.  So 
that,  even  at  that  time,  there  were;  feeds  of 
the  Evangelical  Covenant,  for  they  had  the  pro- 
Q  2  mife 


Part  I.  Chap.  IX. 

mife  concerning  the  Mefliah,  who  was  to  come,  and 
expected  his  coming. 

As  to  the  queftion,  whether  they  had  any  know 
ledge  of  Chrift,  or  had  any  refpect  towards  him, 
or  what  was  the  degree  of  their  knowledge  ?  There 
is  no  one  who  can  anfwer  with  precifion.  They 
believed,  in  general,  that  the  Median  was  to  come, 
but  their  faith  was  obfcure,  which  plainly  appears, 
from  the  death  of  Chrift  being  a  {tumbling  block 
to  the  Jews  -,  and  the  Apoftles  themfelves,  who 
had  been  with  the  Lord  Jefus,  could  not  believe 
that  the  MefTiah  was  to  die.  Without  doubt,  the 
Patriarchs,  and  Prophets,  were  real,  and  excellent 
Saints,  whofe  faith  was  fuperior  in  flrength  to  others ; 
but  it  is  fcarcely  credible,  that  they  knew  what  the 
MeiTiah  was  to  do,  and  fuffer,  for  the  falvation  of 
mankind.  See  that  pafTage,  which  we  have juft  now 
quoted,  i  Pet.  i.  10.  u  12. 

THE  ufes.  In  the  various  ftate  of  the  Jews, 
we  fee  very  many  examples,  both  of  the  goodnefs 
andjuftice  of  God.  For,  according  to  their  beha 
viour,  that  people  experienced  the  favour,  or  wrath 
of  God.  At  length,  when  wickednefs  prevailed 
among  them,  God  overthrew,  firft,  the  kingdom  of 
Ifrael,  and  afterwards,  the  kingdom  of  Judah. 
\Vhichdreadftiloverthrowofthe  Jews,  is  an  in- 
ftanceof  Divine  wrath,  ferioufly  to  be  reflected  on 
by  Chriftians. 

•2.  WE  may  obferve,  that  God,   by   what  hap 
pened  to  the  Jews,  prepared  the  way   for   the  call 
ing 


Concerning  the  State  of  other  Nations.  1 80 

ing  of  the  Gentiles.  For  the  reafon  why  he  willed 
the  difperfion  of  that  people,  was  not  only  the  pu- 
nimment  of  their  fins,  but  alfo  that  by  this  means, 
the  knowledge  of  God  might  be  fpread  over  the 
whole  world,  fo  that  the  Gentiles  might  be  prepared 
for  the  reception  of  the  Gofpel. 

3.  FROM  a  comparifon  drawn  between  our 
ftate,  and  that  of  the  Jews,  with  refpect  to  religion, 
it  appears,  that  God  has  conferred  upon  us,  a 
much  larger  portion  of  his  favour  ;  therefore,  every 
duty  of  faith  and  obedience,  which  we  owe  to  him, 
ought  to  be  performed  by  us  in  the  moft  perfect 
manner, 

CHAP.     X. 

Concerning  the  State  of  other  Nations. 

AFTER  treating  of  the  Jews,  it   now  remains 
that  we  mould  fee,  what  is  the  ftate  of  other 
nations,  previous  to  the  Advent  of  Chrift. 

IT  appears,  at  firft  fight,  that  there  was  a  vaft 
difference  between  the  Jews,  and  other  people 
who  lived  without  the  limits  of  the  Jewifh  cove 
nant,  and  walked  in  the  darknefs  of  ignorance 
and  vice.  Pf.  cxlvii.  19.  20.  He  fheweth  his 
word  unto  Jacob,  and  his  ftatutes  unto  Ifrael :  He 
hath  not  dealt  fo  with  any  nation,  fo  that  they 
have  not  known  thofe  laws.  Acts.  xiv.  16.  In 
times  paft,  he  fuffered  all  nations  to  walk  in  their 
own  ways.  But  the  queftion  is,  whether  the  Gen- 
O  3  tiles, 


190  Part  I.  Chap.  X. 

tiles,  were  in  flich  a  manner  deftitute  of  the  know 
ledge  of  the  true  God,  that  all  men,  excepting  the 
Jews,  were  funk  in  Idolatry,  and  wickednefs,  and 
consequently  perimed  eternally  ? 

IT  appears  that  this  can  fcarcely  be  aflerted, 
for,  Firft.  It  is  more  than  probable  that  the  prime 
val  religion  of  the  Patriarchs,  and  confequently 
the  relicks  of  the  knowledge  and  worfhip  of  God, 
remained  among  mankind  for  fome  time  after  the 
flood.  Second.  The  goodnefs  of  God  will  not  al 
low  us  to  believe,  that  he  entirely  forfook  all  man 
kind,  whom  he  had  created,  except  the  poflerity 
of  Abraham;  neither  does  it  feem  agreeable  to  his 
\vifdom,  to  appoint  a  revelation  by  nature,  which 
would  be  attended  with  no  advantage,  and  that  he 
made  choice  of  fuch  a  method  of  manifesting 
himfelf,  as  would  induce  none  to  his  worfhip. 
Third.  There  are  paiTages  in  Scripture,  which 
feem  altogether  to  fuppofe,  that  there  -were  fome 
who  made  a  good  improvement  of  the  law  of  na 
ture.  Rom.  ii.  9.  10.  But  glory,  and  honour, 
and  peace,  to  every  one  that  worketh  good,  to 
the  Jew  firft,  and  alfo  to  the  Greek.  A  els.  x. 
34.  Peter  faith,  that  God  is  ho  refpetfer  of  per- 
fons,  and  that  in  every  nation,  every  one  is  ac 
cepted  by  him,  who  feareth  him,  and  worketh 
righteoufnefs.  And  xvii.  27.  4.  But  what  prin 
cipally  ought  to  be  attended  to,  is,  that  the  Sacred 
Scripture  affords  various  examples,  which  mani- 
feflly  mew,  that  there  were  perfons  who  worfhip- 
ped  the  true  God,  and  at  the  fame  time  were  not 
of  Abraham's  feed.  What  Mofes  relates  concern- 
in  2 


Concerning  the  State  of  other  Nations.  19  j 

ing  Pharaoh  King  of  Egypt,  Gen.  xii.  15.  16. 
fuppofes,  that  all  reverence  of  the  Deify  had  not 
totally  'decayed  in  that  country.  Mofes  relates, 
Gen.  xx.  that  God  manifefted  -himfelf  to  Abime- 
leck,  King  of  Gerar,  and  that  this  King,  as  foon 
ae  he  knew  that  Sarah  was  Abraham's  wife,  de'> 
\?ered  her  to  her  hufband.  That  paflage  Pf.  vi. 
is  remarkalble.  Likewiie,  what  Abimeleck  fays, 
Gen.  xxi.  22.  23.  And.  xx.  9.  iCo  But  efpecially 
the  example  of  Melchifedeck,  Gen.  xiv.  who 
was  an  excellent  worfhipper  of  God,  a  Priei!:,  and 
a  type  of  Chrift,  to  whom  Abraham  paid  the 
greateft  deference :  Now,  as  he  was  both  King 
and  Prieft,  who  could  believe^  that  there  was  none 
belonging  to  his  kingdom  who  worfhipped  the 
true  God,  and  was  of  the  fame  religion  with  hiin- 
felf.  But  it  is  beyond  doubt,  that  the  true  religion 
was  preferved  for  fome  time  among  the  poflerity 
of  Abraham,  viz.  the  Ifhmalites,  Idumeans,  and 
others,  who  were  fprung  from  Hagar,  Keturah^ 
and  Rabeka,  fee  Gen.  xviii. -19.  which  is  plainly 
evinced  from  the  rite  of  circumcifipn,  being  obferved 
among  them. 

BESIDES,  it  is  certain,  that  the  true  God  was 
known  by  L,aban  in  Mefipotamia,  neither  would 
Abraham  and  Ifaac,  have  conferred  to  their  fons 
intermarrying  with  perfons,  idolatrous  and  pro- 
phane. 

THE -worfhip  of  idols,  had  indeed  got  into  the 
family  of  Laban,  as  appears  from  Gen.  xxxi.  19. 
20.  Yet  the  worfhip  and  fear  of  God,  had  not  en,- 

tirdy 


I92  Par*  I.  Chap.  X. 

tirely  vanifhed  from  them,  as  appears  from  the 
cotwerfation  which  pafled  between  Eleazor,  and 
Laban.  Gen.  xxiv.  The  Fiftieth  verfe  of  which 
chapter  is  to  be  obferved,  where  Laban  faith  : 
The  thing  is  of  the  Lord,  we  cannot  fpeak  unto 
thee  bad  or  good.  Likewife  from  the  expostulation 
of  Laban  v/ith  Jacob,  fee  Gen.  xxxi.  24.  Where  we 
read,  that  God  appeared  unto  Laban,  and  that  Ra- 
beka  and  Rachel  were  pious,  may  be  collected 
from  Sacred  Hiftory.  Job  was  a  man  of  fuch 
piety,  as  that  his  equal  could  not  be  found  upon 
earth.  Job.  i.  8.  Neither  was  he  the  only  one  in 
his  country,  who  wor/hipped  God,  his  friends 
Eliphas,  Bildad,  Tophar,  and  Eliher,  likewife  were 
worlliippers  of  him,  and  it  appears  from  their  dif- 
courfes,  that  there  were  men  of  piety  in  thofe  pla 
ces  •,  neither  ought  it  to  be  overlooked,  what  the 
Seventy  Interpreters  have  annoted,  at  the  end  of 
the  Book  of  Job,  that  thofe  friends  of  Job,  were 
Kings  or  Princes,  and  confequently  true  religion 
had  not  been  banifhed  from  their  dominions. 
Another  example  we  find  in  Jethro,  Mofes's  fa 
ther  in  law,  a  Prieft,  and  Prince  of  the  Medio- 
nites,  whofe  excellent  piety  is  extolled,  Exod. 
xviii.  ii  12.  13.  23.  But  that  the  pofterity  of 
Jethro,  did  not  depart  from  the  worfhip  of  the  true 
God,  may  be  learned  from  Judg.  iv.  n.  It  is 
likewife  evident  from  the  hiftory  of  Balaam,  that 
God  was  not  unknown  in  Mefapotamia.  Num. 
xxii.  &c.  In  fubfequent  times,  true  religion  under 
went  a  greater  decay,  yet  was  not  extinct  in  fuch 
a  degree,  but  that  the  knowledge  of  God,  at  cer 
tain  times,  reached  thofe  foreign  people.  What 

the 


Concerning  tie  State  of  other  Nations.         193 

the  facred  writers  relate,  concerning  Hiram  King 
of  the  Tyrians,  is  worthy  of  being  read.  I  Kings 
v.  7.  As  alfoofthe  Queen  of  Shiba,  I  Kings  x. 
9.  Of  Cyrus,  and  Darius,  Ezr.  i.  2  3.  And  vL 
jo.  u.  &c.  Of  Nebuchadnezar,  Dan.  Hi.  Andiv. 
Of  Darius,  Dan,  vi.  26.  Though  I  would  not  af- 
fert,  that  all  thofe  Kings  are  to  be  numbered 
among  the  worfhippers  of  the  true  God.  Neither 
ought  we  to  omit  the  example  of  the  Ninevites. 
Jonah  iii.  6.  7.  See  chapter  i.  6.  of  the  fame  Book. 
Befides,  it  cannot  be  denied,  that  the  Jews  being 
difperfed  over  the  various  regions  of  the  earth,  for 
many  ages  before  the  birth  of  Chrift,  brought  over 
many  men  to  the  acknowledgement  of  the  true 
God.  Nay,  it  appears  from  hiftory,  that  the 
number  of  profelytes  was  very  great  who  worfhip- 
ped  God,  after  the  Babylonifh  captivity,  and  in 
the  time  of  Chrift,  having  rejected  the  worfhip  of 
jdols,  though  they  had  not  been  received  into  the 
Jewifh  covenant  by  circumcifion,  and  thefe  were 
acceptable  unto  him,  as,  the  centurian  Cornelius, 
Adsx.  i.  2.  The  Eunuch  of  Queen  Candace, 
A6bs  8.  27.  And  if  there  was  a  more  complete 
hiftory  of  thofe  times  extant,  without  doubt,  we 
might  add  many  more  examples  of  the  fame  kind, 
to  what  we  have  already  produced.  It  has  been 
the  common  opinion  of  the  ancient  Chriftians,  that 
fome  decree  of  piety -and  virtue,  was  to  be  found 
among  the  Gentiles,  as  appears  from  Juftin  Mar 
tyr's  fecond  Apology,  Chryfoftorn,  Hieronymus, 
and  others.  Some  of  our  teachers  belonging  to 
the  reformed  Church,  were  of  the  fame  opinion, 
cfpecially  Zuinglius,  in  his  expofition  of  the  Chrif- 

tian 


Part-  1.  Chap.  X. 

tian  'faith,  which  was  delivered  to  the  King  of 
France,  in  the  common  name  of  the  Helvetian 
Churches,  and  which  was  recommended  by  Bullin- 
gerus,  where  page  27,  he  ciafies  Socrates,  Ariftides, 
Numa,  the  Catos,  Scipios,  with  the  Saints,  and  vir 
tuous  men,  Abel,  Enoch,  Noah,  Mofes,  &c. 
whom  we  mail  fee  in  -the  life  to  come  •,  though  he 
does  by  no  means  think,  that  all  thofe  whom  Zuin- 
glius  mentions^  ought  to  be  numbered  among  the 
godly.  It  is  true,  that  the  Scripture,  Pf.  cxivii. 
19.  20,  Acts  xiv.  16.  excludes  the  Gentiles  from 
the  covenant  and  wormip  of  God  ^  but  thefe  paf- 
fages  ought  not  to  be  fo  urged,  as  that  we  were  to 
believe,  that  all  men,  who  were  not  of  the  Jews, 
were  Idolaters,  and  impious,  for  if  that  were  the 
cafe,  the  Scripture  would  contradict  itfelf.  Thefe 
places  are  not  to  be  und«rftood  abfolutely,  and 
without  any  limitation,  but  comparatively,  with  re- 
fpect  to  the  Jews,  who  lived  under  a  fpecial  cove 
nant.  Thefe  who  differ  from  us  in  opinion,  object, 
that  without  the  grace  of  God,  and  faith  in  Chrift, 
there  can  be  no  falvation.  We  anfwer,  that  no  in 
jury  is  offered  to  Divine  grace,  providing  we 
maintain,  that  fuch  among  the  Gentiles,  as  wor- 
ftiipped  God,  did  fo,  by  the  affiftance  of  his  fpe 
cial  grace.  Likewife,  that  none  are  made  parta 
kers  of  falvation,  but  by  the  mercy  of  God 
through  Chrift.  To  be  faved  without  Chrift,  is 
one  thing,  and  to  be  faved  without  the  knowledge 
of  him  is  another.  But  if  any  one  mould  pre 
tend,  that  the  knowledge  of  Chrift,  and  faith  in 
him,  are  abfolutely  neceflary,  let  him  beware,  left 

along 


Concerning  tie  'State  of  -other  Nations.         195 

along  with  the  Gentiles,  he  excludes  the  Jews  them- 
fcives  from  falvation. 

^LASTLY,  we  conclude,  that  at  the  time,  in  which 
Chrift  appeared  in  the  world,  the  ftate  of  mankind, 
was  very  miferable,  and  deplorable.  Of  this  the 
Apoflles  every  where  inform  us,  in  their  Epiftles,  as 
Eph.  ii.  i.  And  you  hath  he  quickned,  who  were 
dead  in  fins,  wherein,  in  time  paftye  walked  accord 
ing  to  the  courfe  of  this  world,  &c.  and  iv.  17. 
Tit.  iii.  3.  and  J  Pet.  iv.  3  4.  &c. 

USES.  FirrL  This  doctrine  is  of  fignal  ufe, 
as  it  furnimes  us  with  an  anfwer  to  prophane  per- 
fons,  who  object,  that  God  hath  forfaken  the 
greater!  part  of  the  world,  for  fo  many  ages,  in 
{uch  a  manner,  fo  that  all  men,  excepting  a  few 
among  the  Jews,  mud  have  fuffered  eternal  per 
dition. 

2.  FROM  what  has  been  faid,  appears  the  great 
goodnefs  of  God  towards  us,  who  live  in  thefe  times, 
in  which  the  Gentiles  have  been  called  to  his  cove 
nant. 

3.  IT  is  our  duty  to  make  a  proper  ufe  of  that 
knowledge,    which     we     enjoy,    as  otherwife,     we 
have  to  undergo  more  grievous  punimments  than 
thofe,  who  live  in  the  grofs  darknefs  of  ignorance, 
and  vice,   who  mall  rife  up  againft  us  in  the  day 
of  judgment.     Matt.  xi.   21.   22.   23.  andxii.  41. 
42.     The  men  of  Nineveh  mail   rife  in  judgment 
vvith  this  generation,  and  mall  condemn  it.     Ard 

as 


196  Part  I.  Cbap.  X. 

as  Paul  aflures  us,  Rom.  i.  20.  andii.  12.  that  the 
Gentiles,  who  abufed  the  revelation,  that  is  by  na 
ture/  were  inexcufable,  and  obnoxious  to  Divine 
wrath,  what  are  we  to  expe<5t,  who  are  illuminated 
with  the  light  of  the  Gofpel,  if  we  do  not  worihip  the 
true  God,  with  fincerity  of  heart  ? 


THE  END  OF  THE  FIRST  PART. 


THE 


THE   LATTER    PART 
or 

CHRISTIAN 


Of  the  Time  fulfrqiient  to  the  Advent  of  Chrift. 

THIS  latter  part  of  Theology  confifts  of  feven 
fections.  Firft.  Concerning  John  the  Baptift.  Se 
cond.  Jefus  Chrift,  Third.  The  conftitution  of* 
the  Chriftian  Church.  Fourth.  The  doctrine  which 
was  preached  in  the  Church.  Fifth.  The  Church 
itfelf.  Sixth.  The  affiftances  to  falvatiom  Seventh. 
The  world  to  come. 


w 


SECTION     I. 

Of  John  the  Baptijt; 

E  eome  now  to  treat  of  that  moft  blefled 
period,  in  which  the  Meiliah  was  exhibited. 
But,  fince  the  divine  million  of  John  the  Baptift 
preceded  the  MeiTiah's  Advent,  we  fhall,  in  the 
firil  place,  make  fome  obfervations  upon  this  moft 
happy  Prophet,  his  perfon,  and  office. 

I.  JOHN  the  Baptift  was  a  moft  excellent  Pro 
phet,  concerning  whom,  the  three  following  parti 
culars 


Part  11.  Self.  I. 

culars  are  related  in  the  Gofpel.  Firft.  His  nativ-, 
ity,  which  was  attended  with  circumftances,  which 
were  very  extraordinary  j  for  he  was  born  at  a 
time  when  both  his  father  and  mother  were  far  ad 
vanced  in  years,  and  that  by  virtue  of  the  Divine 
pramife,  recorded,  Luke  i.  But  this  miracle,  thus, 
accompliflied  in  the  birth  of  the  Baptift,,  may  be 
confidered,  as  a  prelude  to  the  nativity  of  the  Lord 
Jefus,  who  was  foon  after  to  be  born  of  the  Virgin 
Mary.  Second.  His  life,  in  which  we  may  ob- 
ferve,  a  certain  aufterity  of  morals,  fandlity,  and; 
zeal.  His  habitation  was  in  the  wildernefs,  where 
he  lived  upon  fimple  food,  in  a  very  plain  habit, 
in  which  refpecls,  he  refembled  Elias,  whofe  name, 
for  that  reafon,  was  transferred  to  him  by  Malachi. 
Chap.  iv.  5.  Behold,  I  will  fend  unto  you  the 
Prophet  Elias  v  before  that  dreadful  day  of  the  Lord 
cometh.  And  Matt.  xi.  14.  This  is  that  EHas,  who 
was  to  come.  And  xvii.  10.  13.  But  God  willed, 
that  the  forerunner  of  the  Meffiah  mould  appear 
in  the  likenefs  of  Elias,  in  order  that  the  minds  of 
men  might  be  prepared  for-  the  reception  of  Chrift, 
who  was  to  be  a  King,  entirely  fpiritual.  And 
that  the  Jews  might  be  freed  from  the  grofs  appre- 
henfions,  which  they  had  entertained,  relative  to 
the  MefTiah's  kingdom.  Third.  His  death  is  tq.be 
obferved  :  He  was  cut  off  by  violence.  Matt.  xiv. 
Which  event,  fo  fell  out  by  the  peculiar  deter 
mination,  of  God,  viz.  that  the  Jews  might  under- 
ftand,  that  the  Mefliah's  kingdom, was  entirely  fpi 
ritual,  and  that  they  ihould  not  be  offended  at  the 

death 


Upon  Join  the.BfytiJl.  199 

death  of  Chrift.     So-that,  in  this  reject,.  John  was 
a  type  of  the  Lord  Jefus. 


be 


II.  THE  office  of  John  the  Baptift  may 
gdered,  either  in  general,  or  in  particular. 

p.  WITH  refpect  to  his  office  in  general,  we 
have  to  confider,  his  vocation  to  it,  as  likewife,  the 
nature  and  neceffitv  of  the  office  itfelf.  His  voca 
tion  to  it  was  plainly  divine,  as  he  was  filled  with 
the  Holy  Ghoft,  even  from  his  mother's  womb. 
Luke  i.  15.  And  his  defignation  for  it  was  by  an 
Angel  :  But  when  the  time  was  accomplifhed,  in 
which  it  was  to  commence,,  he  was  in  a  fpecial 
manner,  calLd  to  it  by  God  himfelf.  Luke  iii.  2. 
John  i.  6.  There  was  a  man  lent  from  God,  whofe 
name  was  John.  As  to  the  office  itfelf,  he  was  a 
harbinger  or  forerunner  of  Chrift.  But  it  became 
the  Meffiah  to  have  a  forerunner,  and,  indeed,  fuch 
as  John  was,  in  order,  that  the  Jews  might  be  pre 
pared  to  give  due  attention  to  his  inftructions  ;  for 
it  behoved  Chrift  to  appear  in  a  character  quite 
different  from  tint  whLh  the  Jews  had  conceived 
of  the  Meffiah,  viz.  that  of  a  royal  potentate,  at 
tended  with  formidable  armies,  and  with  worldly- 
pomp  and  fplendor.  But  on  the  contrary,  the  cha 
racter  which  became  him,  was  that  of  a  fpiritual 
king,  who  was  to  deliver  men  from  fin,  and  of  a 
man  fubject  to  infirmities,  who  at  length  muft  fu£- 
fer  death  •,  each  of  which  circumftances,  ftood  in 
direct  ^  opposition  to  the  prejudices  of  the  Jews. 
This  was  the  reafon,  why  John,  who  announced 
the  Advent  of  the  kingdom  of  Heaven,  exhibited 

nothing 


203  Part  II.  SeSf.  f. 

nothing  that  favoured  of  any  thing  terreftrial  ;  and 
like  the  other  Prophets,  exhorted  men  to  repent 
ance,  and  purity  of  life.  But  fo  excellent  was  the 
office  of  the  Baptift,  that  Chrift  himfelf  pronounced 
him  the  greateft  of  Prophets.  Matt.  xi.  1 1. 

2.  THIS  office  confidered  particularly,  refpected 
either  Chrift,  or  the  people  of  the  Jews.  With 
refpect  to  Chrift,  he  was  commirTioned,  to  bear  te- 
ftimony  of  him,  and  baptize  him.  He  bore  wit- 
nefs  to  Chrift,  John  i.  7.  8.  where  he  fayeth,  that 
he  came  to  bear  witnefs  of  that  light,  that  all  men 
through  him  might  believe.  This  he  did  various 
ways  :  For  he  taught  that  the  Meffiah  would  in  a 
fhort  time  be  prefent  ;  he  extolled  his  perfon,  dig 
nity,  and  office,  faying,  He  it  is,  who  coming  af 
ter  me,  is  preferred  before  me,  whofe  moes 
latchet,  I  am  not  worthy  to  unloofe.  John  i.  27, 
He  openly  pointed  him  out,  John  i.  32.  33.  36. 
which  teftimony  being  exhibited,  by  this  moft 
Holy  Prophet,  muft  indeed  be  of  great  weight. 
Again  he  baptized  Chrift,  that  previous  to  his  en 
trance  upon  his  office,  he  might  be  initiated  by 
this  folemn  rite,  and  that  the  Jews,  who  greatly 
revered  the  Baptift,  might  be  the  better  difpofed, 
to  believe  in  him  •,  and  therefore  God  willed,  that 
the  Holy  Spirit  mould  at  that  time  defcend  upon 
him  from  Heaven,  under  a  vifible  form,  and 
openly  declared  him  his  well  beloved  fbn.  Matt, 
iii.  16.  17. 

WITH  refpecT:  to  the  people,  the  office  of  John 
conlifted  of  two  parts,  viz,  his  Doclrine,  and  Bap- 

tifm. 


Uptin  John  the  Baptift.  2OI 

fifm.  Again,  his  Doctrine  confided  of  three 
parts.  Firft.  Duties,  viz.  that  the  Jews  would  re 
pent,  and  believe  in  Jefus.  Matt.  iii.  2.  Repent, 
for  the  kingdom  of  Heaven  is  at  hand.  And 
Luke  iii.  3.  Preaching  the  Baptifrn  of  repentance, 
and  remifTion  of  fins.  But  for  this  reafon,  did  this 
moft  holy  man  urge  repentance,  becaufe  the 
wicked  and  ungodly,  could,  by  no  means,  be  fub- 
jects  of  the  Meffiah's  kingdom  •,  only  fuch  as  were 
men  of  Sincerity,  or  amended  their  lives,  could 
embrace  his  Gofpel.  Second.  Promifes  ;  which 
were  merely  fpiritualj  viz.  the  manifeftation  of 
the  kingdom  of  Heaven.  Matt.  iii.  2.  RemirTioix 
of  fins,  Luke  iii.  3.  and  the  gifts  of  the  Holy  Spi 
rit.  Matt.  iii.  n.  He  mall  baptize  you  with  the 
Spirit,  and  with  fire.  Third.  Threatnings  ;  an  ex- 
clufion  from  the  kingdom,  and  covenant  of  God, 
and  the  mod  dreadful  puniihments  to  be  inflicted 
upon  unbelievers.  Matt.  iii.  10.  Every  tree  that 
bringeth  not  forth  good  fruit,  is  hewn  down,  and 
eaft  into  the  fire.  John  baptized  all  who  confefled 
their  fins,  profeiTed  faith  in  Chrift  to  come,  and 
reformation  of  life.  Matt.  iii.  6.  But  the  rites  of 
Baptifm,  then  in  ufe  among  the  Jews,  correfponded 
exactly  with  the  fcope  of  John's  preaching,  as  they 
fitly  represented  both  the  remiflion  of  fins,  and  their 
regeneration. 

IT  may  be  here  enquired,  whether  the  Baptifm 
of  John  was  the  fame  with  that  of  Chrifl  ?  To 
which  queftion,  which  indeed,  is  of  little  moment, 
we  anfwer  :  That  they  differed  in  fome  circum- 
ftances,  as  the  degree  of  revelation,  and  the  gifts  of* 

P 


-Part  II.  Sett.  I. 

the  Holy  Spirit,  as  John  himfelf  teftifies.  Matt, 
iii.  ii.  But  they  agreed  eflentially,  that  is,  as  to 
their  fcope,  and  duties  prefers  bed,  for  both  had  a 
refpect  unto  (Thrift,  and  required  the  fame  duties, 
viz.  faith  and  repentance. 

USES.  Firft.  what  is  related  concerning  John 
the  Baptift,  in  the  Gofpel,  is  confirmed  by  the 
teftimony  of  Jofephus.  B.  xviii.  C.  7.  Which 
confirms  the  truth  of  Evangelical  Hiftory. 

2.  HERE   the  wifdom   of  God  is  confpicuotis, 
who,  previous  to  the  million   of  Chrift,   had  pre 
pared  the  Jews  for  his  reeeption,  by  the  miniftry  o£ 
this  holy  man. 

3.  LET    Minifters    of  the   Gofpel   propofe   to 
themfelves,  John  the  Baptift  as   a  moft  perfect  ex 
ample.      And  that,  Firft.    With  refpect  to  their 
office,   they  are  fent  to  prepare  the  way  for  God, 
to   convert  the  rebellious,    and  to  preach  repent 
ance  and  amendment  of  life,  by  exhorting  all  men 
in   general,-  and  every  individual.      John  did  the 
very  fame  thingT  he   admonimed  the  whole  body 
of  the  people,  and  befides  this,  the  Soldiers,  Pub* 
licans,  Pharifees,  nay,  even  Herod  himfelf.     Second. 
With  refpeci  to  their  lives,  in  innocence,  and  pu 
rity  of  manners,  in  their  food,   and  manner  of  liv 
ing.     This  was  what  procured  weight  and  author 
ity   to   John's  doctrine.      The  Minifters  of  God, 
ought  therefore  to  conduct  themfelves  in  the  fame 
manner. 

4.  LET 


Upon  Join  tie  Baptift.  203 

LET  Chriftians  hence  learn,  what  is  the  fum 
of  Evangelical  preaching.  John  has  taught  us 
this,  when  he  fays,  Repent.  The  Erft,  and  prin 
cipal  duty  of  him  who  profefleth  to  be  a  difciple 
of  Chrift,  and  a  citizen  of  his  celeftial  kingdom,  is 
repentance  and  fincerity  of  heart.  It  is  clear, 
from  the  fermons  of  John  the  Baptift,  that  an  ad- 
miflion  into  the  Divine  Covenant,  will  be  of  no 
advantage  to  hypocrites,  or  prophane  perfons. 
Matt.  iii.  9.  10.  Which  words  have  as  much  refpect 
to  Chriftians,  as  to  the  Jews.  The  more  particular 
ufes  may  be  found,  by  reading  the  iii.  chap,  of  Mat 
thew  and  Luke. 


p 


204  Part  II.  Seff.  II.  Clap.  I. 

SECTION     II. 
Of  JESUS    CHRIST, 

CHAP.     I. 

'That  Jcfus  is  the  Me/tab. 

NOW  commences  a  treatife-,  concerning  Jefus 
Chrift  •,  and  in  the  firft  place,    indeed,   w; 
$iall  prove.     Firft.  That  Jefus  is  the  Median..     Se 
cond.    We  mall  treat  of  his  Perfon.     Third.  His 
Office.     Fourth.  His  Twofold  State. 

MANY,  and  invincible  arguments  prove,  that 
Jefus  is  the  Meffiah,  out  of  which,  we  are  to  felecl 
the  principal,  and  thefe  are  either  general,  or  fpe- 
cial. 

I.  IT  is  to  be  ftippofed,  that  Jefus,  i'n  times  paft,- 
dwelt  upon  this  earth,  which  is  fo  certain,  as  that 
nothing  can  be  more  fo,  fince  the  Jews  themfelves, 
Heathens,  Mahometans,  and  other  adverfaries  of 
the  Chriftian  religion  confefs  it.  This  being  laid 
down,  our  general  argument  is  this,  Jefus  muft 
either  have  been  the  Meffiah,  and  had  his  com- 
miffion  from  God,  or  he  muft  have  been  the  moft 
abandoned  wretch,  that  ever  exifted  :  For  no  me 
dium  can  be  granted.  Since  he  profefied,  that 
he  was  fent  by  God,  nay,  that  he  was  the  Son  of 
God  :  But  the  latter  cannot  occur  to  any  perfon, 

right 


Concerning  Jcfus  Chrijt. 

right  in  his   underftanding,   therefore   the  former 
mull  be  acknowledged. 

II.  THAT  Jefus  is  the  Mefliah,  may  be  proved 
particularly.  Firft.  From  the  circumftances  which, 
attended  his  Advent.  Second.  His  doctrine. 
Third.  Miracles.  Fourth.  The  events  fubfequent 
to  his  coming. 

i.  FIRST,  the  cireumftances  of  the  MefTiah's 
Advent,  had  been  formerly  marked  out  by  the 
Prophets,  (a)  The  time  of  it  muft  happen  before 
the  overthrow  of  the  Jewifh  Palicy.  Gen.  xlix.  10. 
The  tribe  (Scepter)  mall  not  depart  from  Judah, 
nor  a  lawgiver  from  between  his  feet,  until  his  fon 
(Shilo)  come,  and  to  him  fha-11  the  obedience,  or 
gathering  of  the  people  be.  Which  paflage,  the 
ancient  Jews  interpreted,  as  refpecting  the  Mef- 
iiah,  but  the  modern  Jews  underftood  it,  of  a  rod 
of  correction,  which  interpretation  is  erroneous, 
for  the  latter  part  of  the  verfe,  viz.  For  a  lawgiver, 
/Sec.  explains  the  former,  as  will  appear  to  any 
one  who  clofely  looks  into  the  words.  Befide^ 
the  MeiTiah  was  to  come,  the  fecond  temple  being 
{landing.  Hag.  ii.  9.  Malach.  iii.  i.  The  Lord 
mall  fuddenly  come  to  his  temple.  JJkewife,  at 
the  end  of  four  hundred  and  ninety  years,  after 
the  return  from  the  Babylonifh  captivity.  Dan. 
ix.  24.  Concerning  the  feventy  weeks.  Under 
the  fourth,  viz.  the  Roman  Monarchy.  Dan.  ii, 
4.  And  vii.  13.  &c.  But  lince  that  particular  time 
which  was  fixed  by  God,  has  long  fince  elapfed, 
we  muft  either  fay,  that  the  Memah  is  already 
P  3  come, 


206  Part  II.  Seff.  II.  Chap.  I. 

come,  or  that  he  never  will  come.     The  fame  con- 
clufion  may  be  jullly  drawn  from  the  following  cir- 

cumiiances. 

(b)  THE  fecond  circumftance  is,    the  place  of 
his  nativity,  viz.   the  city  of  Bethlehem.     Micah 
v.  2.    But  thou  Bethlehem  Ephratah,  though  thou 
be  little  among  the  many  thousands  of  Judah,  yet- 
out  of  thee  mail  he  come   forth  unto   me,  that  is 
to  be  ruler  in  Ifrael,   whofe  goings   forth  have  been 
of  old  from  everlafting.     Which  Prophecy,  to  ap*- 
ply  to  any  other  but  Jefus,  viz.  to  David  or  Zoroba- 
bel,  would  be  the  greateft  abfurdity. 

(c)  THE  third  circumftance  is  the  people,  and 
family    firm   which   the  Meffiah  was   to  defcend, 
viz,  the  people  of  Ifrael,  tribe  of  Judah,   and  fam 
ily  of  David,  not  when  in  a  flourifhing,   but  in  an 
abject  condition.     Ifa.  xi.   i.   and  there  fha.ll  come 
torth  a  rod  out  of  the  ftem  of  Jefle,   and  a  branch 
fhall  grow  out  of  his  roots.     This  is  the  reafon  why 
this  fon  of  David,  was  a  name,  in  a  peculiar  manner 
affigned  unto  Jefus,   by  the  Jews,  as  may  be  ob-* 
ierved  every  where  in  the  'Gofpel. 

(d)  A  FOURTH  circumfiance  is,  his  mother  being 
a  virgin.     Ifa.  vii.  14.  Lo,  a  virgin  mall  conceive, 
and  bring  forth  a  fon. 

BESIDES,  the  Prophet  here  fpeaks  of  fome  ex 
traordinary  fon,  who  is  termed  Immanuel,  like- 
wife  the  mighty  God.  Ifa.  ix,  6.  Now,  the  Jews 

can 


Concerning  Jefus  Cbrijl.  207 

can  produce  no  perfon,  to  whom  jthefe  extraordinary 
titles  are  applicable,    but  Jefus  Chrift. 

FROM  thefe,  and  other  predictions  of  the  Pro 
phets,  it  is  evident,  that  Jefus  is  the  MefTiah, 
Here  it  is  to  be  obfeived,  that  there  is  much  force 
in  each  of  thefe  prophecies,  when  taken  feparate- 
ly,  but  far  greater,  when  taken  complexly,  as 
they  all  have  been  fulfilled  in  Chrift,  and  in  him 
only, 

THE  Jews  object,  that  all  the  prophecies  have 
not  been  fulfilled  in  Jefus.  That  the  peace,  which 
the  MefTiah  was  to  introduce,  did  not  as  yet  take 
place,  nor  was  his  kingdom  fo  glorious  and  uni- 
verfal,  nor  did  the  people  of  the  Jews,  enjoy  that 
felicity  which  [is  fo  frequently  mentioned  by 
the  Prophets.  But  this  objection  may  be  anfwer- 
ed  with  little  trouble,  if  we  but  fay,  Firft.  That 
thefe  prophecies  are  to  be  underftood,  in  a  fpirit- 
ual  fenfe,  viz.  a  celeftial  kingdom,  and  peace, 
and  a  new  Ifrael,  which  is  according  to  the  ipirir, 
that  is,  all  believing  and  godly  perfons,  which 
.might  be  demonftrated  even  from  the  very  predic 
tions  of  the  Prophets.  Second.  That  all  thefe 
prophecies  are  not  as  yet  accomplimed,  but,  that  the 
time  will  come,  when  the  Meffiah  will  rule  over 
all  nations,  and  the  Jews  being  again  received  into 
the  Divine  covenant,  mail  enjoy  the  glory  promifed 
them. 

II.  THE  doctrine  of  Jefus  Chrift,  the  moft  holy 
and  perfect  of  all,  and  having  an  entire  refpect  to 

the 


208  Part  II.  Sect.  II.  Chap.  I. 

the  glory  of  God,  could  not  proceed  from  an  im- 
poftor,  falfely  pretending  a  divine  commimon. 
The  Jews  obje<5t,  that  Jefus  has  abrogated  the 
Mofaick  law.  \Ve  anfwer,  that  if  by  law,  we  are 
to  understand  the  moft  excellent  part  of  the  law, 
Jefus  did  not  abolifh  it,  nay,  he  hath  eftablifhed 
and  fulfilled  it.  Matt.  v.  17.  I  did  not  come 
that  I  might  break  the  law,  but  that  I  might  ful 
fil  it.  Second.  If  we  are  to  underftand  the  ritual, 
or  ceremonial  law,  we  anfwer.  Firft,  That  Jefus 
obferved  the  Mofaick  rites.  Second.  That  God 
himfelf  aboliihed  them,  when  it  was  his  pleafure, 
that  the  City  and  Temple  of  Jerufalem  mould  be 
demolished.  Third.  If  Jefus  and  his  Apoftles 
taught,  that  thefe  rites  coniidered  in  themfelves, 
were  not  at  all  pleafmg  unto  God,  the  Prophets 
fpeak  the  very  fame  language.  Pf.  i.  8.  13.  Ifaiah 
i.  ii.  What  have  I  to  do  with  the  multitude  of 
your  {acrifices  ?  faith  the  Lord.  And  every  where 
elfe.  The  Apofties  urged  many  things,  againft 
the  neceiTity  of  circumcifion  ;  but  this  rite  was  con-* 
fined  to  the  pofterity  of  Abraham  only,  and  that 
men  could  be  acceptable  unto  God,  without  cir 
cumcifion,  is  proved  even  from  the  example  of  A- 
braham  himfelf.  Rom.  iv.  7.  &c. 

3.  THE  miracles  wrought  by  the  Lord  Jefus, 
prove  his  divine  million,  which  argument  we  find 
Jefus  himfelf  principally  ufing.  John  v.  36.  The 
very  works  which  I  do,  teftify  of  me,  that  the 
Father  hath  fcnt  me.  Which  argument  is  the 
more  valid,  as  the  Jews,  and  other  adverfaries  of 
the  Gcfpd,  durft  not  deny  that  Chrift  wrought 

miracles, 


Concerning  Jtfus  Chrift.  209 

miracles,  as  appears  from  Celfus,  the  writings  of 
the  Jews,  and  the  Gofpel.  All  that  they  could 
urge  againft  them  was,  that  he  perfoi  med  thefe 
works  by  the  power  of  magic,  which  is  fo  abfurd, 
that  we  need  not  fpend  time  in  confuting  fuch  a 
caval. 

4.  THE  events  confequcntial  upon  the  Advsnt 
of  Chrift,  prove  his  divine  commiflion,  viz.  the  de^ 
{traction  of  Jerufalem,  and  the  Temple,  the  dif- 
perfion  of  the  Jews,  the  converfion  of  very  many 
nations  to  the  wormip  of  the  True  God,  and  the 
overthrow  of  Idolatry.  For  thefe  events  are  of  fo 
extraordinary  a  nature,  that  an  energy  truly  divine, 
the  truth  of  the  Gofpel,  of  the  Chriftian  religion, 
and  confequently  the  divine  million  of  Chrift,  are 
invincibly  proved  by  them. 

USES.  i.  As  this  doctrine  is  the  foundation  of 
all  religion,  faith,  piety,  and  confolation,  it  ought 
therefore,  fincerely  to  be  thought  upon,  and  incul 
cated  with  ardour  j  yet,  fo  as  not  to  treat  it  in  too 
fublime,  or  fubtile  a  manner  ;  wherefore,  the  argu 
ments  adduced  in  fupport  of  it,  ought  principally  to 
be  taken  from  Scripture,  and  Hiftory.  Here  the 
(late  of  the  greateft  partof  Chriftians,  is  very  deplor 
able,  who  know  but  little  concerning  thefe  foundati- 
dns  upon  which  their  faith  mould  reft. 

2.  SINCE  it  appears  evident  to  us,  that    Jefus    is 
the  Mefliah,  it    remains,   that  we   mould    embrace 
him  with  fincere  faith,  as  our  Redeemer,   yield   that 
obedience  to  him  which  he  is  entitled  to,   and   ex 
pert 


no  Part  II.  Seft.  II.  Chap,  II. 

pect  eternal  falvation  from  him.  For  fince  he  is  the 
Meffiah,  whatever  things  he  hath  taught,  muft  be 
moft  true,  and  certain,  whether  they  confift  of  pre 
cepts,  promifes,  or  threatnings. 

CHAP.     II. 

Of  the  Perfon  of  Chrijt. 

WITH  refpect  to  Chrift's  perfon,   two   things 
are  to  be  proved.     Firft.     That  there    are 
two  natures  in  him.     Second.     That  thefe  two  con- 
fHtute  one  perfon. 

I,  THERE  are  two  natures  in  Chrift,  the  divine 
and  human.  We  have  already  proved  his  divine 
nature,  in  our  treatife  upon  the  Trinity.  There 
is  no  neceffity  for  a  multiplicity  of  words,  con 
cerning  his  human  nature,  as  it  is  fufficiently  pro 
ved,  that  Jefus  was  a  man  like  unto  us  in  all 
things,  fin  only  excepted.  Heb.  ii.  17.  Where 
fore,  in  all  things  it  behoved  him,  to  be  made  like 
unto  his  brethren,  that  he  might  be  a  merciful,  and 
faithful  Highprieft,  in  things  pertaining  to  God,  to 
make  reconciliation  for  the  fins  of  the  people. 
This  is  evident  through  the  whole  hiftory  of  his 
life  and  death.  But  it  was  neceflary  that  Chrift 
fhould  be  man,  in  order  that  he  might  maintain 
familiar  converfation,  and  intercourfe  with  men, 
and  die  for  them  ;  as  likewife,  that  he  might  afford 
us,  in  himfelf,  a  fure  pledge  of  the  refurrection,  and 
a  future  life. 


II.  THESE 


Upon  the  Perfon  of  Cbrift.  211 

II.  THESE  two  natures  conftitute  only  one  per- 
fon,  i.  e.  one  Chrift  ;  and  therefore  this  union  of 
natures  is  denominated  a  perfonal  union.  Yet,  at 
the  fame  time,  each  nature  hath  preferved  its  ef- 
ftntial  properties  ;  which  we  obferve  againft  our 
Lutheran  brethren,  who,  that  they  might  defend 
their  opinion  concerning  the  real  prefence  of 
Chrift's  body  in  the  Eucharift,  as  alfo,  its  ubiqui 
ty,  or  omniprefence,  arTert,  that  the  properties  of 
the  divine  nature,  were  communicated  to  the  hu 
man. 

THERE  have  been  many  controversies  in  the 
Ancient  Church,  concerning  the  natures  and  per- 
fons  of  Chrift,  occafioned  by  Neftorius  and  Eu- 
tyches.  Neftorius,  who  was  Patriarch  of  Conftan- 
tinople,  maintained  two  perfons,  and  denied  that 
the  Divine  nature  could  be  born  of  the  Virgin. 
He  was  condemned  in  the  Council  of  Ephefus, 
anno,  four  hundred  and  thirty  one.  Eutyches,  on 
the  other  hand,  left  he  mould  acknowledge  two 

G* 

perfons,  fixed  upon  only  one  nature,  and  con 
founds  the  two  natures  into  one.  He  was  con 
demned  by  the  Council  of  Chalcedon,  anno,  four 
hundred  and  fifty  one.  But  many  are  of  opinion, 
that  thefe  controversies  were  only  difputes  about 
words,  and  that  they  were  originated  from  the 
terms  Perfon  and  Nature  being  underftood  in  dif 
ferent  fenfes.  Nay,  there  have  been  fome,  who 
thought,  that  the  opinion  of  Neftorius  was,  indeed, 
errom  ous  in  itfelf,  but  that  he  was  falfely  charged 
with  it.  But  it  is  of  little  moment  to  us,  what 

Neftorius 


212  Part  II.  Sett.  II.  Chap.  II. 

Neftorius  believed,  providing  that  we  maintain  the 
doctrine  of  two  natures  in  one  perfon. 

THE  Fathers,  who  conftituted  the  Synod  of 
Chaicedon,  held  that  this  union  was  effected  with 
out  divifion,  without  feparation,  without  change, 
without  confufion.  This  union  is  the  caufe,  why 
the  Scripture  afcribes  to  the  perfon  of  Chrift,  that 
which  belongs  to  either  nature,  v>hich  the  Scho- 
lafticks  term,  a  communication  of  properties,  as 
when  it  is  faid,  that  the  Son  of  God  died.  A6ls  xx. 
28.  Divines  add  a  communication  of  gifts,  or  gra 
ces,  becaufe,  this  union  is  the  caufe  of  various  gifts 
being  conferred  upon  the  human  nature. 

USES.  Hence  it  appears,  how  excellent  the 
dignity  of  that  perfon  is,  whom  God  has  constituted 
our  Mediator,  as  he  hath  both  God  and  man.  Like- 
wife,  the  greatnefs  of  God's  love  towards  man 
kind,  and  how  glorious  the  work  of  Redemption, 
&c.  As  Chrift  is  God,  he  muft  be  poiTerTed  of  in 
finite  power,  by  which,  he  is  able  to  fave  all  who 
believe  in  him.  As  he  is  man,  we  have  in  him, 
efpecially  in  his  death  and  refurrection,  a  fure 
pledge,  both  of  the  expiation  of  our  fins,  and  of  our 
future  refurrection.  As  alfo,  of  his  love,  as  he  is 
our  brother,  like  unto  us,  and  muft  therefore  be  mer^ 
ciful  towards  us.  See  Heb.  iv.  15.  16.  For 
we  have  not  an  highprieft,  who  cannot  be  touched 
with  a  feeling  of  our  infirmities,  but  was  in  all  points 
tempted,  as  we  are,  yet  without  fin. 

2.  PAUL 


Upon  tbe  Office  of  Jefus  Ckrijl.  213 

2.  PAUL  terms  this  doctrine,  the  Myilery  of 
Codlinefs,  i  Tim.  iii.  16.  becaiife  it  produces 
gratitude,  and  love  towards  Chrift,  in  imitation  of 
him,  humility,  &c.  But  as  the  human  and  di 
vine  natures  are  united  in  Chrift,  fb  it  is  the  will 
of  God,  that  we  in  feme  meafure,  fhould  be  par- 
takers  of  the  divine  nature.  2  Pet.  i.  2.  &c.  viz. 
if  having  efcaped  the  corruption  which  is  in  the 
world,  and  being  fanctified,  we  are  made  parta 
kers  of  that  glory,  which  Chrift  enjoys  in  the 
Heavens, 

CHAP.     III. 

Of  tbe  Threefold  Office  of  Jefus  Chriji. 

THE  office  of  the  Lord  Jefus  is  marked  out 
to  us,  under  various  characters  :  As  Savi-  - 
our,  Mediator,  Redeemer,  but  he  is  chiefly  called 
Chrift,  Median,  i.  e.  anointed,  which  name  is  de 
rived  from  that  illuftrious  prophecy  of  Daniel. 
Dan.  ix.  25.  Where  the  Prophet  fays,  that  from 
the  going  forth  of  the  commandment,  to  reftore, 
and  to  build  Jerufalem,  unto  the  Mefikh,  the 
prince,  /hall  be  feventy  weeks.  But  he  was  anoint 
ed,  in  order  that  he  might  difchsrge  a  threefold 
office  :  Prophetical,  Sacerdotal,  and  Royal,  which 
we  obferve  in  opposition  to  the  Jews,  who  fcarcely 
acknowledge  any  thing  in  the  Mefliah,  but  royal 
dignity.  But  that  this  threefold  office  is  compati 
ble  with  the  Meffiah,  appears,  becaufe  the  titles 
and  functions  of  a  Prophet,  aaid  Prieft,  are  attri 
buted  to  him  by  the  Prophets,  as  alfo,  becaufe  he 

could 


214  Part  II.  Seff.  II.  Chap.  III. 

could  not  be  a  celeftial  king,  unlefs  he  were  at  the 
fame  time,  both  Prophet  and  Prieft,  as  (hall  be 
made  appear,  by  what  we  are  afterwards  to  obfervc. 
But  Divines  obferve,  that  the  im&ion  of  Chrift 
denotes,  Firft.  His  vocation  to  this  threefold  of 
fice.  Second.  A  collation  of  gifts,  neceflary  for 
his  undertaking  it. 

THESE  things  being  premifed  in  general,  we 
come  now  to  a  particular  treatife,  upon  thefe  three 
offices. 


Of  tie  Prophetical  Office 

FIRST.     We  have  to   prove,   that  it  became 
the  Meffiah,  to  difcharge  this  office.     Second. 
Explain  its  nature.     Third.     Shew  that  Chrift  has 
difcharged  it. 

I.  THE  firft  of  thefe  is  evinced  by  three  argu 
ments.  Firft.  Becaufe  the  Median  is  marked  out 
to  us,  under  the  difcription  of  a  Prophet.  Deut. 
xviii.  15.  and  18.  The  Lord  thy  God,  will  raife 
up  unto  thee  a  Prophet,  from  the  mid  ft  of  thee, 
of  thy  brethren,  like  unto  me,  unto  him  mall  ye 
hearken.  Which  paflage,  the  Apoftles,  with  the 
ancient  Jews  always  interpreted,  as  refpecting  the 
Mefliah,  Ads  iii.  22.  Second.  The  offices  of  A 
Prophet  were  to  be  difcharged  by  the  Meffiah,  Ifa. 
Ixi.  i.  2.  The  Spirit  of  the  Lord  is  upon  me,  be- 
caufe  the  Lord  hath  anointed  me,  to  preach  good 

tidings 


Upon  tie  Office  of  Jefus  Chrift.  215 

tidings  unto  the  m'eek,  he  hath  fent  me  to  bind 
Up  the  broken  hearted,  to  proclaim  liberty  to  the 
captives,  and  the  opening  of  the  prifon,  to  them 
that  are  bound,  to  proclaim  the  acceptable  year  of 
the  Lord,  &c.  Third.  It  was  neceflary  that  the 
Meffiah  mould  be  a  Prophet,  in  order,  that  he 
might  be  king,  viz.  that  he  might  lead  mankind  to 
the  knowledge  and  worfhip  of  God,  and  thus  reftore 
the  kingdom  of  God,  according  to  the  Prophet,  but 
he  could  not  otherwife  accomplifh  this,  but  as  a 
Prophet. 

* 

II.  THE  nature  of  the  prophetical  office,   may 
be  fufEciently  underftood,  from  what   has   been  al 
ready   obferved,  concerning   the   Prophets.     For, 
Firft.     They  announced  a  dodrine,  which  they  re 
ceived  from  God,  and  incited  men   to  his  worfhip. 
Second.     They  predicted   future  events.     Third. 
They  teftified  their  vocation  by  their  zeal,  fanctity, 
and  miracles. 

III.  IT  remains  that  we  would   mew   that   all 
thefe  were  requifite  in  Chrift,  and   that  he  himfelf 
was  that  excellent  Prophet,   who  in  times  of  old, 
had  been  promifed  by  God,  and,   Firft.     Indeed, 
that  his  vocation  to  this  office  was   from  God.     Se 
cond.     That  he  fulfilled  the  various  parts  of  it. 
Third.     How  his  vocation  hath  been  proved,  and 
confirmed. 

i.  THAT  Jefus  was  called  of  God,  to  the  pro 
phetical  office,  appears,  from  Matt.  iii.  17.  This 
is  my  beloved  Son,  in  whom  I  am  well  pleafed, 

and 


216  Part  II.  Sect.  II.  Chap.  III. 

and  xvii.  5.  Hence  Jefus  declares,  that  the  pro 
phecy  of  If.  Ixi,  was  fulfilled  in  himfelf.  Luke, 
iv.  1 8.  21.  Befides,  he  received  the  gifts  which 
were  necefiary  for  this  purpofe  from  God.  John 
iii.  34.  Acts  x.  38.  Where  Peter  fays  :  That  God 
anointed  Jefus  with  the  fpirit  and  with  power,  and 
that  in  an  efpecial  manner,  at  his  Baptifm.  The 
Socinians  artert,  that  Jefus,  after  his  Baptifm  was 
received  into  Heaven,  in  order  to  be  there  inflruc- 
ted  concerning  the  will  of  God*  But  this  is  a  meef 
fiction. 

2.  HE  difcharged  the  office  of  a  Prophet,  for, 
Firft.  He  announced  a  doctrine,  which  contains  a 
moil  perfect  revelation  of  the  will  of  God,  con 
cerning  the  falvation  of  men,  the  condiment  parts 
of  which  are,  articles  of  faith,  precepts,  promifes, 
and  threatnings,  of  which  we  mall  not  at  prefent 
treat  particularly.  We  may  juft  obferve  with 
refpect  to  precepts  that  Jefus  has  delivered,  what, 
in  the  proper  fenfe  of  the  word,  may  be  termed 
precepts,  or  commandments,  and  that  the  Gofpel 
contains  real  laws.  Matt.  v.  But  that  he  hath  not 
added  new  precepts  to  the  law,  as  the  Socinians 
would  have  it.  For  whatever  Chrift  prescribed,  is, 
comprehended  under  this  commandment :  Thou 
flialt  love  the  Lord  thy  God,  with  all  thy  heart, 
and  thy  neighbour  as  thyfelf.  Matt.  xxii.  37.  But 
the  law  indeed  is  not  fo  perfect  as  the  Gofpel,  if 
we  confider  it  only  as  to  the  letter,  as  likewife  the 
evidence  of  revelation,  the  excellency  of  the  pro- 
jnife,  and  the  gifts  of  the  Holy  Spirit  \  but  if  we 
attend  to  tfce  iaternal,  and  true  meaning  of  the 

law, 


Upon  the  Office  of  Jefus  Cbrift.  2 1 7 

law,  and  ultimate  intention  of  God,  he  required 
the  fame  things  under  the  law,  as  under  the  Gof- 
pel.  Second.  Chrift  as  a  prophet  predicted  future 
events,  his  own  redirection,  and  the  advent  of  the 
Holy  Ghoft,  Jerufalem's  overthrow,  which  v/as  to 
happen  in  the  very  age  in  which  he  dwelt  upon 
earth,  the  constitution  and  perpetual  duration  of 
his  Church  :  Likewife,  the  treafon  of  Judas,  Pe 
ter's  denial,  &c.  but  he  difcharged  this  office,  not 
only  when  upon  earth,  but  likewife  after  his  afcen- 
fion,  by  the  miniftry  of  his  Apoftles. 

3.  His  vocation  to  this  office  hath  been  confirm 
ed  by  various  and  illuftrious  methods.  By  the  tef- 
timony  of  John  the  Baptift,  which  was  of  confider- 
able  influence  among  the  Jews.  John  i.  19.  &c. 
iii.  26.  &c.  by  the  teftimony  of  God  the  Father, 
at  his  baptifm  and  transfiguration.  John  xii.  28. 
By  the  predictions  of  Mofes,  and  the  other  Pro 
phets.  John  v.  39.  Search  the  Scriptures,  and 
they  are  they,  which  teftify  of  me.  And  46.  47. 
For  had  ye  believed  Mofes,  ye  would  have  be 
lieved  me.  By  the  innocence  of  his  life,  in  which 
he  excelled  the  other  Prophets.  John  viii.  46. 
"Which  of  you  convinceth  me  of  fin  ?  By  his  zeal, 
koldnefs  of  fpeech,  ftupendous  wifdom,  admira 
ble  perfpicuity  in  teaching  :  Laftly,  by  that  di 
vine  power  and  energy  of  his  doctrine,  which  is 
confpicuous  in  the  gofpel.  Matt.  vii.  29.  For 
he  taught  them  as  one  having  authority.  John 
vi.  46.  But  efpecially  by  his  miracles,  which  were 
works  ftupendous,  and  unheard  of,  moft  certain, 
moft  frequent,  and  innumerable,  univerfal,  over 

ail 


Part  II.  &#.  II.  C>.  III. 


all  creatures  performed  at  a  (ingle  word,  and  in 
a  moment  of  time,  and  all  acts  of  pure  difinterefted 
benevolence.  Befides,  he  conferred  upon  his  Apof- 
tles  and  difcrples,  the  gift  of  working  the  fame 
miracles  in  his  name  :  He  likewife  confirmed  his 
doctrine  by  his  death,  and  the  medding  of  his  blood; 
And  laftly,  all  his  predictions  were  fo  confirmed  by 
their  events,  that  no  perfbn  could  deny  that  he  was 
a  Prophet  fent  from  God,  this  is  abundantly  evi 
dent,  from  the  converfion  of  the  Gentiles,  extinc 
tion  of  Idolatry,  and  other  events  confequential  to 
the  adminiftration  of  his  office. 

II. 

Of  bis  Sacerdotal  Office. 

SINCE  the  death  of  Chrift  is  moft  ofTenfive  to 
the  Jews,  it  ought  principally  to  be  proved, 
that  it  became  the  Mefli'ah,  to  execute  the  office  of 
a  Prieft,  and  to  undergo  death,  to  expiate  the  fins 
of  men.  This  is  demonftrated,  Firft.  Becaufe 
the  name,  or  title  of  Prieft,  is  afcribed  to  him, 
Pf.  ex.  4.  Thou  art  a  Prieft  forever.  Alfo  the 
functions  of  a  Prieft,  Dan.  ix.  24.  If.  liii.  10. 
Becaufe  he  offered  himfelf  as  a  facrifice  for  fin, 
verfe  12.  Therefore  will  I  divide  a  portion  with 
the  great,  and  he  mail  divide  the  fpoil  with  the 
ftrong,  becaufe  he  hath  poured  out  his  foul  unto 
death,  and  he  was  numbered  with  the  tranfgreflbrs, 
and  he  bare  the  fins  of  many,  and  made  inter- 
ceflion  for  the  tranfgreflbrs.  For  here  the  Mefliah 
is  defcribed  as  a  victim,  and  mention  is  made, 

both 


Upon  the  Office  Jcfus  Ckrift.  219 

both  of  his  facrifice,  and  interceflion,  both  of  which 
are  the  function  of,  and  peculiar  to  Priefts. 

IN  both  thefe  rcfpects,  Chrift  has  executed  the 
office  of  a  Prieft.  For  firft,  he  offered  himfclf  up  as 
a  real,  and  what  may  be  properly  termed,  a  proper 
facrifice  unto  God,  by  which  he  hath  reconciled 
him  unto  us,  and  hath  fatisfied  for  us.  This  the 
Socinians  deny,  and  would  have  us  believe, 
"  That  Chrift  died,  in  order  to  confirm  his  doc- 
"  trine,  to  afford  us  an  example  of  patience,  and 
"  that  by  entering  unto  Heaven,  by  his  blood  he 
"  might  acquire  the  higheft  power,  by  which  he 
"  might  convert  men  from  their  fins,  and  beftow 
"  upon  them  eternal  glory."  Which  things  in 
deed  are  true,  but  they  do  not  comprehend  the 
whole  of  Chrift's  Priefthood,  as  they  reject  his  fa- 
tisfaction.  Thefe  are  confuted,  Firft.  From 
Scripture,  which  reprefents  Chrift  as  a  facrifice, 
and  oblation  for  fins.  Ifa.  liii.  10.  A  propitiation. 
i  John  ii.  2.  He  is  the  propitiation  for  our  fins* 
Ifa.  liii.  We  have  remiflion  in  his  blood.  Eph.  i. 
7.  He  expiated  fins,  which  the  legal  facrifices 
could  not  do.  Heb.  ix.  and  x.  All  of  which 
places,  do  reprefent,  what  properly  fpeaking,  may 
be  called  a  real  facrifice,  otherwise  they  muft  be 
explained,  in  a  manner  too  fubtile  and  frigid. 
Second.  They  are  confuted  from  the  nature  of  the 
Sacerdotal  office,  for  they  confound  it  with  the 
prophetical  and  royal,  or  totally  lay  it  afide.  For 
to  eftablifh  a  doctrine,  to  prefide  by  example,  to 
convert  men,  to  forgive  fins,  to  beftow  eternal 
life,  are  properly  functions,  not  of  a  Prieft,  but  of 

* 


220  Part  II.  Se&.  II.  Chap.  Ill, 

a  King.  Befides,  thefe  functions  do  properly  refer 
unto  men  ;  whereas  the  facerdotal  office  has  a  re 
ference  unto  God,  Heb.  v.  Where  then  does  the 
I'rieithood  of  Chrift  confift,  if  he  hath  not  render 
ed  God  propitious  unto  us.  Now,  the  fatisfac- 
tion  of  Chrift,  and  the  efficacy  of  his  death,  is 
founded,  both  upon  the  will  of  God,  who  hath 
transferred  the  punifhments  due  unto  us,  upon 
Chrift,  and  upon  the  dignity  of  Chrift's  perfon. 
If  it  be  here  inquired,  how  could  Chrift  fuffer  in 
our  room  ?  We  anfwer,  that  he  offered  himfelf 
freely,  and  obtained  the  higheft  glory.  But  if  it 
be  further  enquired,  whether  God  could  have  been 
reconciled  unto  us,  by  any  other  method,  but  the 
death  of  Chrift,  it  is  not  our  bufmefs,  to  return 
an  anfwer  to  fuch  qtieftkms.  It  may  faffice  us, 
that  God  was  unwilling  that  this  mould  be  accom- 
plifhed  in  any  other  way  •,  but  at  the  fame  timey 
he  had  juft  reafons  why  he  chofe  that  method,  which 
it  does  not  belong  to  us  to  fearch  after.- 

THE  other  aft  of  Chrift's  Priefthood  is  Interce£ 
fion.  Rom.  viii.  34.  Who  is  he  that  condemneth  ? 
It  is  Chrift  that  died,  yea,,  rather  that  is  rifen 
again,  who  is  even  at  the  right  hand  of  God,  who 
alfo  maketh  interceflion  for  us.  Heb.  vii.  25.  But 
this  is  a  figurative  manner  of  expreffion,  which 
ouo  ht  not  to  be  understood  properly,  as  if  Chriit 
as  a  fupplicant,  poured  out  his  prayers  for  us,  in 
the  fame  manner  as  the  Highprieft  did,  when  he 
hxd  entered  into  the  Holy  of  Holies.  The  inter 
ceflion  of  Chrift  denotes,  Firft.  That  his  entrance 
into  Heaven,  has  aflured  us  of  our  reconciliation 

with 


Upon  tie  Office  of  Jefus  CMft.  221 

with  God,  in  the  fame  manner,  as  the  ancients 
were  allured,  by  the  entrance  of  the  Highprieft, 
into  the  fanctuary,  that  their  fins  were  expiated. 
Second.  That  (Thrift's  prefence  before  the  Father, 
is  of  the  greateft  efficacy,  in  rendering  God  pro 
pitious  unto  us.  The  Socinians  overthrow  this  act 
of  the  Priefthood.  For  according  to  them,  inter- 
ceffion  fignifies  nothing  elfe,  but  that  Chrift  of  his 
confummate  power,  hath  procured  all  things  ne- 
cefiary  for  our  ililvation  ;  ib  that  here  again,  they 
confound  the  prieftly  with  the  regal  office,  and 
contrive  fuch  a  kind  of  interceffion,  as  refer  to 
men  only,  but  not  to  God.  Many  things  have 
been  difputed  concerning  interceffion,  which  we 
fliall  omit,  viz.  whether  Chrift  intercedes  for  all 
finners  in  general,  according  to  that  paflage,  I 
John  ii.  2.  He  is  the  propitiation  for  our  fins,  and 
not  for  ours  only,  but  for  the  fins  of  the  whole 
world.  Or  for  the  faithful  only,  which  he  feems 
to  fay,  John  xvii.  19.  or  always  after  the  fame 
manner,  and  at  all  times,  or  according  to  both, 
natures  ?  The  term  interceffion  is  figurative,  and 
ought  not  therefore  to  be  urged. 

Ill, 

Of  the  Kingly  Office. 

THAT  the  Meffiah  was  to  be  a  King,  is  fo 
clear,  that  it  is  almoft  needlefs  to  prove  it, 
It  is  certain,  that  the  name  Meffiah,  denotes  prin 
cipally  regal  dignity.     For  the  Kings  were  firft  of 
all  annointed,  and  were  termed  annointed.     The 
0.3  K 


222  Part  II.  Seft.  II.  Chap.  III. 

Kingly  Office  of  the  MerTiah  was  predicted,  Dan, 
ii.  44.  Zach.  ix.  9.  Rejoice  daughter  of  Zion, 
thy  king  cometh  unto  thee,  he  is  juft,  and  having 
iklvation.  And  elfewhere. 

BUT  it  concerns  us  more  deeply,  to  be  inform* 
ed  with  refpect  to  the  character,  which  this  King 
was  to  fupport,  or  wherein  the  nature  of  his  king 
dom  confiits,  this  being  what  is  principally  contror 
verted,  between  us  and  the  Jews.  Firft.  It  be 
hoved  his  kingdom  to  be  univerfal  over  all  na--. 
•Jons.  Ifa.  xlix.  6,  I  give  thee  for  a  light  unto 
the  Gentiles.  Dan.  vii.  14.  And  to  him  (viz.  the 
Son  of  Man)  hath  been  given  dominion  and  glory, 
and  a  kingdom,  that  all  people  and  languages 
may  ferve  him.  Pf.  ii.  6.  7.  Second.  Spiritual 
and  celeftial,  which  confifted  in  the  knowledge 
and  worfhip  of  God.  The  Jews  were  of  opinion, 
that  the  MerTiah's  kingdom  was  to  be  terreftrial. 
J3ut  they  are  eafily  refuted,  becaufe  fuch  a  king 
dom,  would  fcarcely  have  contributed  any  thing 
to  the  glory  of  God,  and  the  real  happinefs  of 
mankind.  Third.  The  Prophets  in  a  fpecial 
rnanner,  declare  the  nature  of  this  kingdom,  whilft 
they  attribute  to  the  Meffiah,  a  variety  of  royal 
functions,  viz.  the  vocation  of  men,  legiflation, 
dominion  over  the  hearts,  judgment,  which  func^ 
tjons  manifestly  indicate,  that  this  kingdom  was 
not  to  be  administered  by  external  force,  or  after 
the  fame  manner  as  kings  ufually  reign,  but  in  a 
manner  entirely  fpiritual.  For  vocation,  legifla 
tion,  dominion  over  the  conference,  judgment, 

entirely 


Upon  tbe  Office  of  Jefus  Ckrift. 

entirely  fuppofe  obedience  to  be  performed  by  a  crea 
ture  endowed  with  liberty. 

THESE  things  being  premifed  in  general,  it 
plainly  appears,  that  Jefus  is  that  king  who  was 
foretold  by  the  Prophets.  He  did  not  manifeft 
his  kingdom  in  an  inftant,  or  all  at  once,  but  in 
parts,  and  by  dfgrees  •,  for  before  he  was  in  the 
full  poflefllon  of  it,  and  was  inverted  with  fupreme 
power,  it  was  iiecerTary  that  he  fliould  undergo 
death.  Luke  xxiv.  7.6,  Ought  not  Chrift  to  have 
fuffered  thefe  things,  and  to  enter  into  his  glory. 
And  though  he  was  king,  during  the  time  of  his 
eonverfation  upon  earth,  yet  he  did  not  openly 
profefs  his  being  a  king,  and  his  royal  dignity  at 
length  began  to  brighten,  after  his  refurrection, 
according  to  the  predictions  of  the  Prophets.  Ifa. 
liii.  12.  Therefore  will  I  divide  him  a  portion  with 
the  great,  and  he  mail  divide  the  fpoil  with  the  ftrong> 
becaufe  he  hath  poured  his  foul  unto  death.  Daix. 
ix.  26.  &c, 

i.  JESUS  is  a  univerfai  King,  whofe  dominion 
extends  to  all  things.  Phil.  ii.  9.  10.  II.  Eph.  i. 
20.  21.  &c.  Matt,  xxviii,  18.  All  power  is  given 
unto  me,  in  heaven  and  in  earth.  Yet  it  is  to  be  ob- 
ferved,  that  Chrift  has  not  obtained  a  univerfal  em 
pire  over  all  people,  by  his  word  and  fpirit,  and  that 
his  kingdom  will  be  fully  difcovered,  in  the  laft  times4 
and  in  the  day  of  judgment,  i  Cor.  xv.  25.  26. 
He  muft  reign,  until  he  hath  put  all  enemies  under 
his  feet. 

2.  HE 


224  '  Part  II.  Sect.  II.  Chap.  III. 

2.  HE  is  a  fpiritual  and  celefi^ial  Kins;,   therefore- 
his  kingdom  is  called  the  kingdom  of   Heaven,    the 
kingdom  of  God.     Matt.   iii.   2.     John  xviii.    36. 
My  kingdom  is  not  of  this  world.     Which  is  con^ 
firmed  from  the  nature  of  the  doctrine,   contained 
in  the  Gofpel,  its  laws,  promifes,  &c.  as  likewife  the- 
manner  in  which  this  kingdom  is  adminiftred,  which 
is  entirely  fpiritual. 

3.  HE  exercifes  royal  functions  (a)  for  he  calls- 
men,  but  does  not  compel  them   by    force,   or.  vio 
lence.,     The  nature  of  this  kingdom  requires    this, 
as  it  is  feated  in  the  heart,     (b)    He  prefcribes  to 
them  fpiritual  laws,     (c)  He  rules  over  all  crea 
tures,  as  far  as  is  neceffary  for  his  glory,   and  the 
falvation  of  the  faithful  j   but  in  a  fpecial   manner,, 
he  governs  the  Church  of  which  he  is  King  and 
head.     He  rules  it  by  means  entirely  fpiritual,  viz. 
by  his  word,  fpirit,  and  difcipline,   and  defends  it 
from  its  enemies,  the  world,  Satan,  fin,  and  death* 
(d)  At  length  he  will  come  as  judge  and  king  at 
the  laft  day,  and  then  his  kingdom  will  be  {mimed. 
i  Cor.  xv.  24.     Then  cometh  the  end,  when  he 
fhall  have  delivered  up  the  kingdom  to  God,  even 
the  Father,  when  he  fhall  have  put  down  all  rule, 
and    all    authority   and  power.     The  meaning   of 
which  is,  the  administration,  by  which  the  Church  is 
at  prefent  governed,  {hall  then  ceafe,  or  that  his  nie- 
ditorial  kingdom,  as  Divines  term  it,  {hall  then  have 
an  end. 

INQUIRY    is  made,     concerning  his  reign  of  a 
thoufand  years.     Rev.  xx.    i-6.     ^t  is  beyond  con- 

trpverfv, 


Upon  tbc  Office  of  Jefus  Cbrift.  225 

troverfy,  that  fuch  a  reign  obtained  credit,  even 
from  the  very  beginnings  of  the  Church,  as  ap 
pears  from  almoft  all  the  writings  of  the  ancient 
Fathers,  as  Juftin  Martyr,  Tertullian,  &c.  Some 
have  been  of  opinion,  that  Jefus  would  then  re 
turn  into  the  world,  that  he  would  reftore  the  Jews 
to  the  Land  of  Canaan,  and  that  thofe  who  fuffer- 
ed  martyrdom  would  rife  from  the  dead,  and  reign 
together  with  him.  The  latter  feems  to  be  col 
lected  from  Rev.  xx.  6.  They  (hall  be  priefts  of 
God,  and  of  Chrift,  and  fhall  reign  with  him  a 
thoufand  years.  Others  think,  that  the  Church 
will  enjoy  peace,  after  the  converfion  of  the  Jews,, 
and  Gentiles,  and  that  if;  will  be  much  more  pure 
than  in  its  prefent  ftate.  There  are  others,  who 
imagine,  that  this  prophefy  of  John  hath  already 
been  fulfilled.  Concerning  this  point,  it  is  beft  to 
fpeak  refervedly,  and  to  determine  nothing  too 
precifely,  either  upon  the  one  fide,  or  upon  the 
other. 

USES.  f.  From  what  has  been  faid,  it  follows,, 
that  the  faith  which  embraceth  Chrift,  as  Prophet, 
Prieft,  and  King,  can  only  be  deemed  a  true  and 
faving  faith,  fo  that  they  are  far  from  true  faith, 
who  have  a  refpecl  to  the  prieftly  office  only,  and 
the  expiation  of  fins,  being  little  mindful,  that  Chrift 
is  a  Prophet  and  King,  whom  we  ought  to  obey. 
Thefe  divide  Chrift,  and  deftroy  the  nature  of 
faith. 

2.  SINCE  Chrift  is  a  Prophet,  a  twofold  duty  is 
incumbent  on  us,  to  receive  his  doctrine,  and  to 

obey 


226  Part  II.  Sect.  II.  Chap.  III. 

obey  him.  To  this  refer  the  words  of  the  Father, 
Hear  ye  him;  and  of  Mofes,  Dent,  xviii.  19. 
Whofoever  will  not  hearken  unto  that  Prophet,  I 
will  require  it  of  him.  The  do&rine  of  Chrift  tends 
entirely  to  practice,  as  it  confifts  of  precepts  moft 
pure,  and  incitements  moft  powerful, 

3.  FROM  the  Priefthood  of  Chrift,  do  alfo   re- 
fult  two  particular  duties.     Firft.     An  aflured  truft 
in   the  mercy  of  God.     Heb.  x.    19-22.     Having 
therefore  boldnefs  to  enter  into  the  Holieft,  by  the 
blood  of  Chrift,  let  us  draw  near  with  a  true  heart. 
Second.     An  earneft  defire  after  piety,  for  he   of- 
feredup  himfelf  as  a  facrifice,   that  he  might   con 
vert  us  from  our  fins.     Heb.  ix.    14.     For  by  one 
offering  he  hath  perfected  for  ever  them  that  are 
fanctified.     Neither  will  the  facrifice   of  Chrift  be 
of  any  avail  to  the  difobedient.     Heb.  x.   26.   27. 
For  if  we  fin  wilfully,  after  that  we  have  received 
the  knowledge  of  the  truth,  there  remaineth  no  more 
facrifice  for  fin,  but  a  certain  fearful  looking  for  of 
judgment,  and  firy  indignation,  which   mall  devour 
the  adversaries.     And  there  will  no  fatisfaction  for 
fin  remain,  but  what  they  will  give  in  a  future  world. 
7^herefore,  we  ought  to  be  upon  our  guard,  left  we 
fliould  abufe  this  doftrine,  concerning  the  fatisfacti-  ' 
on  of  Chrift. 

4.  THE  fame  duties  are  deduced  from  the  Regal 
Office.     Firft.  Confidence.  For  fince  his  dominion 
is  univerfal  over  the  world,   the  Devil,  nay,   even 
Death,  what  could  be  injurious  to    his   Church,   or 
faithful  followers.     Second.     Obedience  is  necenV 

rily 


Upon  tie  Twofold  State  of  Ckrift.  227 

rily  due  unto  fuch  a  king,  and  that  internal  and 
fmcere,  as  he  is  a  King  entirely  fpiritual  ;  neither 
does  he  reign  otherwife,  but  as  far  as  he  emancipates 
us  from  the  fervitude  of  fin,  by  his  word  and  fpirit. 
But  fuch  as  are  under  fervitude  to  the  flem  and  the 
world,  are  not  fubjects  of  this  King,  but  rebels  and 
enemies,  &c. 

CHAP.     IV. 

Concerning  the  twofold  State  of  Cbrift. 

THE  ftate  of  Chrift  is  twofold  :  Of  humiliation, 
and  exaltation.  Firft.  Concerning  the  for 
mer,  it  is  to  be  obferved,  in  opposition  to  the 
Jews,  to  whom  it  is  offenfive,  that  it  was  predicted 
by  the  Prophets,  efpecially  in  that  noble  prophecy, 
Ifa.  liii.  Where  the  MeiTiah  is  defcribed,  as  a  man 
fubject  to  infirmities,  forfaken,  obnoxious  to  trou 
bles,  and  who,  after  his  fufferings  and  death,  was 
to  arrive  at  the  height  of  glory,  verfe  10-12.  But 
when  the  Jews  could  not  deny,  that  many  pro 
phecies  referred  to  his  ftate  of  humiliation,  fome  of 
them  imagined,  that  there  were  two  Meffiah's,  the 
one  the  glorious  Son  of  David,  the  other  the  fbn 
of  Jofeph,  who  was  to  fuffer  death  :  They  chofe 
rather  to  fix  upon  two  Meffiah's,  than  to  acknow 
ledge  a  twofold  ftate.  Chrift  fpeaks  of  his  two 
fold  ftate,  Luke  xxiv.  26.  Ought  not  Chrift  to 
have  fuffered  thefe  things,  and  to  enter  into  his 
glory  ? 

THE  humiliation  of  Chrift  confifts  in  the  follow 
ing  degrees,     Firft.  In  his  nativity,  which  was  mean 

and 


228  Part  IL  Seff.  II.  Chap.  IV. 

and  obfcure.  Second.  A  life  of  humility,  ob 
noxious  to  miferies.  Third.  The  fufferings,  both 
of  his  body  and  foul,  efpecially  thcfe  agonies,  con 
cerning  which,  Matt.  xxvi.  37.  38.  Yet  he  did 
not  farter  the  punifhments  of  the  damned,  which 
are  attended  with  the  wrath  of  God,  and  defpera- 
tion.  Fourth.  His  death,  which  was  necefiary,  both 
to  expiate  our  fins,  and  to  confirm  us  in  the  faith 
of  our  refurrection.  Fifth.  His  burial,  which  hath 
confirmed  the  certainty  of  his  death  and  refurrec- 
tfon, 

SOME  add,  his  defeent  into  Hell  >,  but  no  men 
tion  is  made  of  this  in  any  of  the  ancient  creeds, 
efpecially  that  of  Nice.  Some  interpret  this  arti 
cle,  as  relating  to  the  agonies  of  Chrift's  foul  j 
others,  to  his  burial  ;  others,  to  his  being  detained 
under  the  power  of  death  ;  others,  to  the  ftate  of 
the  foul  in  Paradife,  until  the  refurrection.  For 
the  Hebrew  word  denotes  a  place,  in  which  the 
fouls  are  detained  after  death,  which  they  believed 
conMed  of  two  parts,  viz.  Paradife,  or  Abra 
ham's  bofom,  and  Hell.  See  Luke  xvi.  23.  &c. 
Others  thought  that  Chrift  defcended  into  Limbus 
JPatrum,  that  he  might  carry  from  thence  the  fouls 
of  the  faithful  under  the  Old  Teftament,  who  had 
been  detained  there,  into  Heaven  along  with  him- 
felf,  which  is  the  opinion  of  the  Romifh.  Church, 
to  which  many  of  our  reformers  have  acceded,  as 
Zuinglius,  Bullingers,  Occolampadius,  nay,  there 
are  fome  who  are  of  opinion,  that  Jefus,  after  his 
death  defcended  into  Hell,  that  he  might  there 
triumph  over  deyils,  and  the  damned  which  is  ab- 

furd, 


Upon  tie  Twofold  State  of  drift.  429 

furd,  and  without  any  authority  from  Scripture. 
This  much  is  evident,  .that  the  foul  of  Chrift  was  in 
Paradife,  and  with  God.  Luke  xxiii.  43.  46. 
To  day  thou  fhalt  be  with  me  in  Paradife.  That 
pafiage,  i  Pet.  iii.  19.  By  which  (viz.  ipirit) 
he  alib  went  and  preached  unto  the  fpirits  in  prifon, 
which  is  adduced  to  prove  Chrift's  defcent  into  Hell, 
is  obfcure  -,  it  feems  to  denote  the  preaching  of  the 
Gofpel  to  the  Gentiles,  that  were  in  prifon,  i.  e.  in  a, 
ftate  of  ignorance  and  condemnation. 

II.  His  ftate  of  exaltation  conmts  of  three  de 
grees.  Firft.  The  firft  was  his  refurrection,  the  truth 
of  which  is  to  be  demonstrated  by  folid  arguments, 
fmce  upon  this  depends  all  our  faith,  which  would 
be  vain  unlefs  Chrift  were  riferf.  i  Cor.  xv.  14. 
But  it  is  to  be  proved,  not  from  the  circumftances 
of  his  burial,  and  refurrection,  which  are  related 
in  the  Hiftory  of  the  Gofpel  as  fome  do  ;  for  this 
would  be  of  no  weight  with  fuch  as  do  not  believe 
the  Gofpel.  But,  Firft.  From  the  fincerity  of  the 
teftimony  of  the  Apoftles  ;  which  argument  Paul 
ufes,  i  Cor.  xv.  6.  7.  8.  n,  where  he  gives  a  de 
tail  of  the  apparitions  of  Chrift,  after  his  refurrec 
tion.  As  aifo  from  the  evidence  of  a  great  many 
others  who  could  not  be  deceived  themfelves,  nor 
were  they  inclined  to  deceive  others.  Second. 
Becaufe  the  accounts  which  they  gave,  obtained 
credit  with  men.  Third.  From  their  miracles. 
Fourth.  From  the  admirable  fuccefs  which  attend 
ed  their  preaching,  the  constitution  of  the  Church, 
and  deftruction  of  the  Jews.  Chrift's  refurrection 
was  predicted.  Pf.  xvi.  10.  Thou  will  not  leave 

my 


.230  Part  II.  Se£l.  II.  Chap.  IV, 

my  foul  in  Hell,  compared  with  Ads  ii.  29  31. 
Likewife,  Ifa.  liii.  10.  n.  We  may  add  to  thefe, 
all  the  predictions  which  relate  to  Chrift's  fuffer- 
ings,  his  death  and  glory.  The  fruits  of  his  re- 
furrcction  are,  Firft.  The  certainty  of  our  juftifi- 
cation.  Rom.  iv.  25.  He  was  delivered  for  out* 
offences,  and  was  raifed  again  for  our  justification. 
Second.  Our  fanctification,  Rom.  vi.  4.  5.  As 
Chrift  hath  been  raifed  from  the  dead,  even  fo  we 
alfo  mould  walk  in  newnefs  of  life.  Third.  The 
firm  hope  of  our  refurrection.  i  Cor.  xv.  20* 
21.  22.  We  {hall  not  dwell  longer  upon  thefe 
things. 

2.  THE  fecond  degree  is  his  afcenfion,  the  truth 
of  which  appears  from  what  has  been  already  ob- 
ferved,  as  alfo  from  the  events  which  were  confe- 
quent  upon  his  departure.  The  circumftances  of 
his  afcenfion  are  related  in  Sacred  Hiftory.  It  is 
fufficiently  evident  that  this  afcenfion  was  a  real 
change  of  place,  which  overthrows  the  opinion  of 
the  Romifh  Church,  concerning  the  prefence  of 
Chrift's  body  in  the  Eucharift,  as  alfo  that  of  the 
Lutherans,  concerning  its  ubiquity.  Chrift  afcend- 
ed  unto  Heaven.  Firft. .  That  he  might  arrive  at 
his  kingdom,  and  that  all  might  be  convinced  that 
he  was  a  celeftial,  and  not  a  terreftrial  king.  Se 
cond.  That  he  might  intercede  for  us.  Rom. 
viii.  34.  Who  is  even  at  the  right  hand  of  God* 
who  alfo  maketh  intercefTion  for  us.  Third.  That 
lie  might  fend  from  thence  the  Holy  Spirit,  John 
xvi.  7.  For  if  I  go  not  away,  that  comforter  will 
not  come  unto  you,  but  if  I  depart,  I  will  fend 

him 


Upon  tie  Twofold  State  of  Chfiji.  231 

him  unto  you.  Fourth.  That  he  might  elevate 
our  affections,  to  that  glory  which  is  repofited  for  113 
in  Heaven.  Col.  iii.  12.  Seek  the  things  which 
are  above,  where  Chrift  fitteth  at  the  right  hand  of 
God. 

3.  THE  third  degree  is  his  fitting  at  the  right 
hand  of  God.  Which  phrafe  denotes,  Firft.  The 
confummate  glory  of  Chrift,  and  a  power  equal  to 
that  of  the  Father.  Second.  That  he  received 
his  power  from  God,  both  of  which  we  learn  from 
Paul.  Eph.  xx.  22.  But  we  have  already  treated 
of  Chrift's  kingdom,  in  the  preceding  chapter. 
The  Lutherans,  not  indeed  all  of  them,  in  order 
to  defend  their  doctrine,  concerning  ubiquity,  would 
have  us  to  underftand,  by  the  fitting  of  Chrift,  a 
communication  of  the  Divine  omniprefence,  to  his 
human  nature,  in  confuting  whom,  we  need  not 
fpend  time. 
. 

USES.  What  has  been  obferved  concerning  the 
twofold  ftate  of  Chrift,  may  be  confidered,  either 
with  refpecl:  to  Chrift  himfelf,  or  with  refpec~b  to  us. 
Firft.  We  ought  to  confider  the  wifdom  of  God, 
difplayed  in  the  work  of  our  redemption.  It  be 
came  our  Redeemer  to  be  pofleffed  of  the  higheft 
power,  but  before  he  arrived  at  it,  it  was  neceflary 
that  he  mould  humble  himfelf,  and  fuffer.  This 
was  that  myftery  which  offended  the  Jews,  i  Cor. 
i.  23.  24.  But  upon  which,  the  whole  of  our  fal- 
vation  and  hope  depends. 

HENCE 


$32  P&J  II.  &#•  II. 

HENCE  appears  the  love  of  Chrift,  his  humility  $ 
obedience,  as  alfo  his  power  and  glory,  which 
he  obtained,  whilft  he  emptied  himfelf.  PhH.  ii. 
7.  8.  9.  Therefore  the  fruits  of  both  thefe  dates 
of  Chrift,  have  a  refpect  unto  us,  it  was  upon  our 
account  and  not  his  own,  that  he  was  born,  and  died* 
&c.  Hence  it  follows,  that  he  is  perfectly  able  to 
fave  us,  fince  he  has  fatisfied  for  us,  and  hath  ob 
tained  infinite  power,  and  that  it  is  lawful  for  us,  to 
have  accefs  unto  God,  with  firm  confidence.  Heb. 
iv.  15.  1 6, 

2.  IN  Chrift  we  have  a  refemblance,  both  of  our 
ftate  and  vacation,  for  we  are  predeftinated  to  be 
conformable  to  him,  in  both  his  ftates.  Rom.  viii. 
29.  It  needs  not  therefore  appear  wonderful  to 
us,  if,  previous  to  our  arrival  at  that  glory,  which 
is  promifed,  we  be  expofed  to  various  miferies, 
we  are  born,  we  live,  we  fuffer,  we  die,  in  like 
manner  as  Chrift  did.  But  as  the  fufferings  of  the 
Lord  Jefus,  and  his  death,  conducted  him  to  the 
higheft  glory,  in  like  manner  mall  we  alfb  be  glori 
fied,  we  mail  rife  again,  afcend  unto  Heaven, 
and  fit  upon  his  throne,  nay,  we  are  already  ri- 
fen  with,  and  in  Chrift  our  head,  are  exalted. 
Eph.  ii.  6.  i  Thef.  iv.  14.  2  Tim.  ii.  n.  If 
we  are  dead  with  Chrift,  we  mail  alfo  live  with 
him.  John  xvii.  24.  Father,  I  will*  that  they  alfo 
whom  thou  haft  given  me,  be  with  me  where  I 
am,  which  certainly  muft  produce  admirable  con- 
folation,  in  adverfity,  and  even  in  the  very  hour' 
of  death.  It  only  remains  that  we  would  tread 

in 


Upon  the  Twofold  Stats  of  drift*  233 

in  the  footfteps  of  Chrift,  in  patience,  felf-denial, 
obedience,  fanctity. 

WE  omit  here  the  more  particular  ufes,  which 
inight  be  deduced  from  the  nativity  of  Chrift,  his 
life,  death,  burial,  refurreclion,  afcenfion,  and  fit* 
ting  at  the  right  hand  of  the  Father. 


Part  II.  Seff.  III.  Clap.  I. 


SECTION.     III. 

Of  the  Events  which  happened  after  the  Afccn- 
iion  of  Chrift. 

O  R, 

Of  the  Conftitution  o/  ths  Church. 

I'HIS  Section  confifts  of  five  parts,  viz.  FirfL 
The  miffion  of  the  Holy  Spirit.  Second.  The 
preaching  of  the  Apoftles.  Third.  The  destruction 
of  the  Jews.  Fourth.  The  calling  of  the  Gentiles. 
Fifth.  The  constitution  of  the  Church. 

CHAP.     I. 

Of  the  Miffion  of  the  Holy  Spirit. 

TH  E  order  of  the  different  periods  of  time 
now  requires,  that  we  fhould  treat  of  fuch 
things  as  happened  after  the  exaltation  of  Chrift. 
Firft.  He  fent  the  Holy  Spirit  from  Heaven,  ten 
days  after  his  afcenfion.  Ads  ii.  And  after  this 
manner,  was  the  commencement  of  his  kingdom. 
But  now  Jefus  deferred  the  miffion  of  the  Holy 
Spirit,  till  that  particular  time,  in  order  that  his 
Apoftles  might  be  fully  aflured  of  his  reception  in 
to  Heaven,  and  of  his  having  obtained  an  universal 
empire  ;  as  alfo,  that  they  might  underftand  that  he 
was  a  heavenly,  and  fpiritual  king. 

2.  THE 


Upon  the  Mijfion  of  the  Holy  Sprit.          235 

2.  THE  gifts  poured  out  upon  the  Apoftles 
were  various,  but  the  principal  one  was  the  gift  of 
tongues.  AAs  ii.  3.  The  defign  of  which  was, 
that  they  themfelves,  as  well  as  all  others^  might 
be  convinced,  that  they  were  fent  to  preach  the 
Gofpel,  to  both  Jews  and  Gentiles.  Second.  They 
received  a  more  comprehensive  knowledge  of  the 
myfteries  of  the  kingdom  of  God.  John  xiy.  26. 
But  the  Holy  Ghoft,  whom  the  Father  will  fend 
in  my  name,  he  fhall  teach  you  all  things.  This 
is  evident,  becaufe,  immediately  after  they  had 
received  the  Holy  Ghoft,  Peter  and  the  reft  of  the 
Apoftles  fpoke  with  greater  clearnefs,  and  bold- 
hefs,  concerning  Chrift's  kingdom,  and  redempti 
on,  than  they  had  done  before.  Chap.  ii.  iii.  iv.  v. 
of  the  Acts.  But  it  is  to  be  obferved,  that  yet 
there  were  feveral  points  of  Chriftian  doclrine, 
which  they  were  ignorant  of,  and  concerning  which, 
they  were  afterwards  inftructed  :  Efpecially,  that 
the  Gofpel  was  to  be  preached  to  the  Gentiles,  as 
well  as  to  the  Jews.  Acts  x.  28.  Where  Peter 
affirms,  that  God  had  mewed  him,  that  no  perfon 
mould  be  called  polluted,  or  unclean.  Third.  To 
Chefe  may  be  added,  other  gifts  of  an  extraordi  - 
nary  nature  •,  as  the  gift  of  healing,  &c.  i  Cor. 
xii.  8.  9.  10.  For  to  one  is  given  by  the  Spirt, 
the  word  of  wifclom  ;  to  another  the  word  of  know 
ledge  ;  to  another  faith  •,  to  another  the  gift  of 
healing  ;  to  another  the  working  of  miracles  ;  to 
another  prophecy  ;  to  another  difcerning  of  fpirits  ; 
to  another  divers  kinds  of  tongues  •,  to  another  the 
interpretation  of  tongues.  Yet  they  had  before 
this,  received  thofe  miraculous  gifts,  while  Chrirt 
R  2  was 


Part  II.  Se8.  III.  Chap.  L 

was  upon  earth.  Matt.  x.  8.  They  had  likewife 
a  power  of  communicating  thefe  unto  others,  by  im- 
pofition  of  hands.  Acts  viii.  15.  and  x.  44.  The 
Holy  Spirit  furnifhed  the  Apoftles  with  other  gifts 
and  virtues,  neceflary  for  the  difcharge  of  their  of 
fice,  as  zeal,  fteadinefs,  boldnefs  of  fpeech,  &c. 

THESE  extraordinary  gifts  did  not  immediately 
vanifh  j  for  as  the  Apoftles  conferred  them  upon 
others,  as  we  juft  now  obferved,  after  the  deceafe 
of  the  Apoftles  there  were  men  for  feme  time  to 
be  found  in  the  Church,  who  were  remarkable  fof 
the  gift  of  miracles,  as  is  evident  from  ecclefiafti- 
cal  hiftory.  It  is  enquired  here,  whether  thefe 
gifts  have  failed  in  fuch  a  manner,  as  that  we  are 
no  more  to  expect  them.  To  which  we  anfwer, 
Firft.  That  at  prefent  they  are  not  vifible,  which 
is  certain.  Second.  It  is  likewife  certain,  that  God 
can  endow  men  with  thefe  gifts  at  pleafure,  Third. 
It  is  very  probable,  that  they  will  again  take 
place,  when  the  Jews  will  be  converted,  and  the 
fulnefs  of  the  Gentiles  enter  into  the  Church  of 
God.  But  here  nothing  can  be  precifely  deter 
mined. 

BESIDES  thefe  extraordinary  gifts  of  the  Holy 
Ghoft,  Chrift  communicates  his  fpirit  to  all  the 
faithful.  Rom.  viii.  14.  For  as  many  as  are  led 
by  the  fpirit  of  God^  are  the  fons  of  Gcd.  Now, 
the  ordinary  gifts  are  thefe.  Firft.  Faith.  Second. 
Sanctity.  Third.  Confolation,  and  Hope.  But 
thefe  are  moft  neceffary  to  all  men,  as  being  falu- 
tary  of  themfelves ;  whereas,  impious  and  prc- 

phane 


Upon  the  Mijjion  of  the  "Holy  Spirit.  237 

phane  perfons,  have  fometimes  received  the  gift  of 
miracles.  Matt.  vii.  21.  22.  We  are  not  there 
fore  to  imagine,  that  the  Holy  Spirit  was  given  to 
the  Apoftles  only,  the  gift  of  the  Holy  Spirit  has  a 
refpect  to  all  the  difciples  of  Chrift  :  Bat  we  fhall 
treat  of  the  operation  of  the  Holy  Spirit,  when  we 
come  to  fpeak  of  the  affiftances  to  falvation. 

USES.  i.  THE  miflion  of  the  Holy  Spirit,  and 
extraordinary  gifts,  prove  the  afcenfion  of  Chrift, 
and  the  divinity  of  the  Gofpel.  Peter  ufes  this- 
argument,  Ads  ii.  32.  33.  and  v.  32.  And  we 
are  his  witnefs  of  thefe  things,  and  fo  is  alfo  the  Holy 
Ghoft,  whom  God  hath  given  to  them  who  obey 
him. 

?.  SINCE  the  ordinary  gifts  of  the  Holy  Spirit 
are  abfolutely  necefTary  to  falvation,  we  ought  to 
ufe  our  utmoft  endeavours,  in  order  that  we  may  be 
partakers  of  them  ;  thefe  gifts  may  be  acquired,  or 
increafed  by  prayers,  Luke  xi.  13.  If  ye  then, 
being  evil,  know  how  to  give  good  gifts  to  your 
children,  how  much  more  will  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  afk  him.  As  alfov 
by  the  hearing,  and  reading  of  the  word  of  God, 
by  pious  converfation,  efpecially  a  prevailing  defire 
after  godlinefs,  vigilance,  and  good  works  :  On  the 
other  hand,  they  may  be  diminimed,  or  even  totally 
loft  by  our  neglect,  &c. 

IT  will  be  like  wife  of  advantage,  to  mew  how 

we    might    come  to    know  whether  we  have   the 

Spirit  of  God  ?  viz.  by  the  effects  and  gifts  of  thi» 

R  3  Spirit, 


Tan  II.  Sefl.  III.  Chip.  II. 

Spirit,  devotion,  zeal,  gentlenefs,  the  love  of  our 
neighbour,  purity,  felf-denial,  and  renouncing  the 
luits  of  the  flefh. 

CHAP.     II. 

Of  the  Preaching  of  the  dpoftks. 

f~T^  H  E  Apoftles  began  to  preach  the  Gofpel, 
immediately  after  they  had  received  the 
Holy  Spirit,  according  to  ClinrVs  command.  Mark 
xvi.  15.  Go  ye  into  all  the  world,  and  preach  the 
Gorpel  to  every  creature.  Four  things  are  to  be  obr- 
ferved  here. 

FIRST.  Who  were  the  persons  who  preached. 
Second.  To  whom.  Third.  What.  Fouth.  With 
what  fuccefs. 

T.  Among  thofe  who  preached  the  Gofpel,  we 
may  rank,  Firft.  The  Apoftles,  whom  Chrift  him- 
ie'f  had  chofcn.  Matt.  x.  i.  2.  Likewife,  the 
Seventy  Difciples,  concerning  whom,  Luke  x.  i. 
Befides  Evangelifts,  Prophets,  Bifhops,  Prefbyters, 
cither  called  by  God  himfelf,  or  elected  by  Prefby 
ters.  But  we  mall  treat  of  the  vocation  and  office  of 
thofe  minifters,  whether  ordinary,  or  extraordinary, 
jn  that  chapter  which  relates  to  the  government,  and 
minifters  of  the  Church. 

II.  THE  Gofpel  was  preached,  Firft.  To  the 
.Jews,  v  ho  dwelt  in  Jerufalcm  and  Judea,  where 
the  Ap-.ftles  refidcd  for  fome  time.  Ads  i-vii. 

Afterwards 


Upon  the  Preaching  of  the  Apofiles.  239 

Afterwards  to  the  Samaritans,  whofe  converficn  is 
related  Ads  viii.  14.  15.  Laftly,  to  the  Gentiles, 
after  that  the  Apoftles  had  received  a  fpecial  com 
mand,  by  divine  revelation,  concerning  the  preach 
ing  of  the  Gofpel.  Acts  x.  and  xi.  Therefore  they 
travelled  to  various  nations,  through  the  whole 
world.  Matt,  xxviii.  19.  Yet  fo,  as  that  they 
always  preached  to  the  Jews  firft.  See  Acts  xiii.  5. 
14.  46.  Where  they  are  faid,  always  to  have  cn«- 
tered  firft  into  their  fynagogues. 

Ill,  THEY  preached  the  Gofpel,  i.  e.  faitli   in 
Chrift,  and  repentance  :   This  was  the  fum  of  their 
preaching.     Luke  xxiv.  47.     It  was  fit  that  repen 
tance  and  remiffion  of  fins  mould  be   preached  in 
his  name,  unto  all  nations.     Where  we  may  obferve, 
that  the  Apoftles  did  not  treat  with  the  Jews,  in  the 
fame  manner,  as  with  the   Gentiles  •,  for,    whereas 
the   Jews  had  already  obtained  the    knowledge   of 
God,   the    Apoftles    had  only  to  prove  to  them, 
that  Jefus    was   the    Meffiah,   predicted  by  their 
Prophets.     This  is  evident  from  their  fermons  to 
the  Jews.      Acts  ii.  and  xiii.    17.   &c.     But  when 
they  addreffed  themfelves  to  Heathens,    before    ex 
horting  them  to  believe  in  Chrift,  they  endeavoured 
to  recall  them  from  Idolatry,  to  the  knowledge  and 
worfhip  of  the  only  true  God,   after  this,    they  di 
rected  them  to  Chrift.     See  Paul's  fermon  to  the 
people  of  Lyftra,  Actsxiv.   15.  and  to  the  Atheni 
ans,  chap.  xvii.   22. 

IV.  THE  fuccefs   which  attended  the  Apoftles* 
preaching  was  amazing  :  For   a   great  number  of 

the 


240  Part  II.  SeSl.  III.  Chap.  II. 

the  Jews  believed  in  Jefus  Chrift  ;  very  many  na* 
tions,  who  before  had  been  destitute  of  the  know 
ledge  of  the  true  God,  and  had  lived  in  a  ftate  of 
barbarity,  received  the  Gofpel,  and  became  con- 
Verts  unto  godlinefs  •,  innumerable  churches  were 
creeled  ;  idols,  and  falfe  oracles  were  banimed,  ac 
cording  to  the  prediction  of  Ifaiah,  ii.  18.  20.  In 
that  day  a  man  mall  caft  his  idols  of  filver,  and  his 
idols  of  gold,  which  they  made,  each  one  for  himfelf 
to  worfhip,  unto  the  rnoJes,  and  to  the  bats.  Paul 
treats  of  this  admirable  fuccefs,  which  attended  their 
preaching.  Rom.  xv.  18.  19.  20,  Col.  i.  6. 
So  that  the  face  of  the  world  was  entirely  changed, 
and  all  things  became  new. 

USES.  Hence  is  deduced  an  invincible  argu 
ment,  in  fupport  of  the  divinity  of  the  Gofpel, 
For  the  perfons  who  at  firft  announced  this  doctrine, 
did  all  by  the  fole  energy  of  preaching.  They  were 
perfons  obfcure,  attended  with  no  fafeguards,  unfap- 
ported  by  any  power,  obnoxious  to  poverty,  mife- 
ries,  perfecutions.  Their  doctrine  contained  no« 
thing  that  could  entice,  or  allure  men  ;  nay,  it  di 
rectly  oppofed  the  prejudices  of  both  Jews  and  Gen 
tiles,  and  the  received  religions  of  the  times  -,  as  aU 
ib,  their  cuftoms,  pleafures  and  love  of  the  world  j 
and  what  ought  not  to  be  omitted,  fuch  as  embraced 
their  religion,  and  became  Chriftians,  mufl  undergp 
poverty,  banimment,  perfecutions. 

2.  WHAT  the  Apoftles  formerly  accompli/hed 
by  word  of  mouth,  the  Doctors  of  the  word  do  at 
prefent  by  their  writings,  arid  which  they  will  do, 

<*  until 


Ufon  the  Deft  ruction  of  the  Jews.  341 

until  the  confummation  of  ages,  fo  that  in  this  re-, 
{beet,  apoftolic  preaching  has  not  ceafecj- 

3.  WHEN  we  turn  our  eyes  towards  thofe  ble£ 
fed  times,  when  the  world  was  illuminated  by  the 
preaching  of  the  Apoftles,  we  ought  to  pray,  that 
in  thefe  our  prefent  times,  God  would  vouchfafe  to 
fend  us  fit  preachers  of  his  word,  furnimed  with 
the  Apoftolic  Spirit,  who  would  inftruct  others, 
and  convert  men  from  their  fins  unto  God,  which 
is  the  duty  of  Paftors  and  Preachers,  whom  God, 
jn  this  refpect,  has  fet  pver  us  as  fucceflbrs  of  ths 
Apoftles. 

CHAP.     Ill, 

Of  the  Dejlruction  of  the  Jews. 

THE  Deftruction  of  the  Jews  happened  fhort- 
ly  after  the  Afcenfion  of  the  Lord  Jefus, 
and  the  preaching  of  the  Apoftles,  with  refpect  to 
which  we  are  to  obferve.  Firft.  Its  Predictions, 
Second.  Time.  Third.  Manner,  Fourth.  Caufe. 
Fifth.  Duration. 

i.  THE  destruction  of  the  Jews  does  not  only 
denote  that  horrid  defolation,  which  they  under- 
went,  when  Jerufalem  was  taken  by  the  Romans, 
their  temple  burned,  and  themfelves  expelled 
their  country,  but  likewife,  their  rejection  ;  for 
whereas,  they  before  had  enjoyed  the  bleflings  of 
the  Divine  Covenant,  afterwards  being  rejected  by 
God,  they  were  excluded  from  it.  This  memora 
bly 


243  Part  II.  Sect.  III.  Chap.  III. 

We  event  was  predicted,  Deut.  xviii.  49-64.  and 
xxxii,  in  that  fong  of  Mofes,  which,  befides  threat- 
nings,  contains  alfo  a  defcription  of  the  deftruction, 
and  rejection  of  that  people.  Likewife,  Dan.  ix. 
26.  After  thofe  fixty-two  weeks  (hall  Meffiah  be 
cut  off,  but  not  for  himfelf,  he  fhall  deftroy  the 
city,  and  fanctuary,  Ifa.  Ixv.  i.  12. 

II.  THE  time  pf  this  deftruction  ought  to  be 
particularly   remarked,   viz.    about   feventy   years 
after  the  birth  of  Chrift.     For  at  that  time,  the 
Romans  had  waged  war  with  the  Jews,  and  raifed 
from  the  foundation,  Jerufalem,  and  the  Temple. 
So  that  the  Jews  were  rejected,    immediately  af 
ter  the  Meffiah  was  exhibited,   and  at  the  parti 
cular  time,  which  Chrift  had  marked  out.      Matt, 
xxiv.    34.      Hence    it   appears,    from   a    twofold 
reafon,   that   Chrift   was   the  Mefliah,  fince   what 
he  himfelf  had    exprefsly   predicted,   was   accom- 
plifhed,   and  the  Meffiah  muft  be  fent,  whilft  the 
Temple,   City,  and  Jewiih  Republic  were  {land 
ing. 

III.  THE  manner  of  this  deftruction  is  to  be 
confidered  :  It  was  dreadful,  and  of  fo  extraordi 
nary  a  nature,    that  the  like  was  never  feen  before, 
nor  heard  of,   as  appears  from  Jofephus,  whp  has 
defcribed  this  overthrow  of  the  City,  and  Temple, 
fo  as  that  the  divinity  of  Chrift's  predictions,  can 
not  be  otherwife  better  proved,  than  by  the  tefti- 
nriony  of  a  man,  who  himfelf  was  a  Jew.     Matt, 
xiv.  21.  Luke  xxi.  24.  26.    The  Jews  before  this 
time  had  underwent  various  calamities,  under  Ne- 

buchadnezar, 


Upon  the  Definition  of  the  Jews.  243 

buchadnezar,  who  carried  them  off  captives  under 
Antiochus,  &c.  but  thefe  were  but  as  preludes,  to 
this  their  ultimate  ruin,  which  as  yet  endures,  the 
Jews  being  difperfed  over  the  whole  face  of  the 
earth,  and  bearing  testimony  to  the  truth  of  this 
event. 

IV.  WE  are  to  enquire  into  the  caufes  of  this 
event.  Now  that  God  mould  thus  will  the  over 
throw  of  a  people,  who  were  his  only  beloved, 
and  of  a  City  and  Temple  that  was  dedicated  to 
himfelf,  muft  fome  way  or  other  depend  upon  the 
moft  weighty  reafons,  and  his  own  certain  and 
determinate  council.  But  the  principal  caufe  of  it 
was  their  rejection  of  the  Median.  Luke  xix.  42. 
&c.  Neither  can  the  Jews  themfelves  produce  any 
other  caufe,  for  it  is  certain,  that  after  their  return; 
from  the  Babylonifh  captivity,  they  had  never 
provoked  God  unto  anger  by  Idolatry.  Again,  it 
happened,  becaufe  the  worfhip  of  the  true  God 
was  no  longer  to  be  bound  unto  one  people,  or  a 
place,  the  ceremonial  law  was  to  be  abolifiied,  the 
prerogatives  of  the  Jews  were  not  to  be  fuch  unn 
der  the  kingdom  of  the  Meffiah,  as  they  had  for 
merly  enjoyed,  and  all  nations  were  to  be  admit 
ted  to  a  participation  of  the  Divine  Covenant. 
Thus  God  hath  openly  fhewn  that  the  Meffiah  is 
already  come,  and  that  the  prophecies  are  fulfil 
led. 

V.  IT  remains  now  that  we  mould  enquire  into 
the  duration  of  their  rejection,  and  whether  they 
be  rejecled  without  hope  of  reftitution.  Paul 

moves 


244  Part  II  Sett.  III.  Chap.  Ill, 

moves  this  queftion,  and  folves  it,     Rom.  xi.  i-  n . 
He  anfwers,  that  the  Jews  mall  again  be  received 
into  the  Divine  Covenant,  v.  12.  25.  &c.  where  he 
defcribes  ^this    converfion,    as    a   moft   illuftrious 
event.^     The  Prophets  have  likewife  foretold  this, 
in  their  various  predictions   concerning  the  felicity 
of  the  Jews,  under  the  Meffiah's  kingdom,   which 
have  by  no  means  been  fulfilled  in  that  fmall  num. 
ber  of  them,  who  returned  from  the  BabyloniiTi 
captivity,  or  who  have  embraced  the  Gpfpel,  the 
reft,    who  form  by   far  the   greateft   part   of  this 
people,   remaining    ftili    in    a    ftate    of  unbelief. 
Nay,   there  have  been  fome  among  both  ancients, 
and  moderns  who  have  been  of  opinion,  that  the 
Jews  would  again  be  reftored  to  their  own  coun. 
try  :  Eefides  it  is  certain,  that  the  Ifraelites  of  the 
kingdom  of  the  Ten  Tribes  were   never  reftored, 
and  yet  the  Prophets  had  foretold,  that  the  houfe 
oflfrael,  together  with  the  houfe  of  Judah  mould 
be  faved.     Jer.  xxxi.  i.  5.  24  3 1.  Behold  the  days 
come,  faith  the  Lord,  that  I  will  make  a  new  cov 
enant  with  the  houfe  of  Ifrael,  and  with  the  houfe 
of  Judah.    Ezek.  xxxvii.  16.  18.  &c.  But  if  any 
one  confiders  the  prefent  ftate  of  the  Jews,  he  will 
obferve  this,    which  merits   the  greateft  attention, 
viz.  that  this  people,  though  banimed  and  mifera- 
ble^for  the  fpace  of  feventeen  centuries,   yet  re 
main  diftincY  from  all  others,  and  have  not  chang 
ed  their  ancient  inftitutions,  which  is  a  plain  indi 
cation,  that  God  has  referved  them,  for  more  hap 
py  times. 

USES. 


Upon  tie  bejlructton  of  the  Jews.  145 

USES.  i.  The  deftru&km  of  the  Jews  in  gen 
eral,  proves  the  exiftence  and  providence  of 
God,  mice  it  has  been  exprefsly  predicted  by  him, 
in  particular,  it  proves  that  Chrift  is  the  Mefliah 
who  was  promiled  :  Nay,  the  Jews  being  eve 
ry  where  difperfed,  though  adverfaries  to  the 
Gofpel,  prove  the  truth  of  it,  and  are  witnefles 
of  the  antiquity,  integrity  and  truth  of  the 
books  of  the  Old  Teftament,  beyond  all  excep 
tion. 

2.  IT  is  our  duty  to  invoke  the  "God  of  Ifrael, 
with  fervent  ^applications,  to  commiferate  that  peo 
ple,    to  entertain  an   affectionate   regard   towards 
them.     Rom.  ix.  1.2.  &c.  xi.  28.    As  alfb  to  ufe 
our  utmoft  efforts  to  reniove  thofe  offences,  which 
alienate  them  from  the  Chriftian  faith,  which  in 
deed  are  grievous,    and  abound  with    Chriftians, 
as  idolatry,  impiety,  and  divisions. 

3.  AivfONO   the  various  examples  of  divine  juf- 
tice,  none  ever  exifted,  fitter  to  beget  within  us  the 
fear  of  God,    than   the  deilruclion   of  the  Jews. 
For  if  God  did  not  fpare  this  people,  with  whom 
he  had  entered   into  covenant,    much  lefs  (hall  he 
fpare  us.     Rom.  xi.  21.  22.  For  if  God  fpared  not 
the  natural  branches,  take  heed,  left  he  alib  fpare 
not  thee. 

4.  THE  deftruction  of  the  Jews  is  an  argument 
for  the   laft  judgment. — As  alfo   a  fpecimen  and 
refemblance  of  it.     Matt.  xxiv<    And  ought  there- 

r  •  • 

lore  to  excite  us,  to  viguance  and  piety,    v.  42* 

Watch 


246  Part  II.  Sect.  tit.  Chap.  IV. 

Watch  therefore,  for  ye  know  not  in  what  hour  youf 
Lord  will  come. 

CHAP.     IV. 

Of  the  Calling  of  the  Gentiles. 

THE  Jews  being  rejected,  the  Gentiles  were 
called  to  a  participation  of  the  Divine  Cove 
nant.     Concerning  the  vocation,  three  things   are 
to  be  obferved. 

I.  THAT  it  was  clearly  predicted,  which  muft  be 
proved  in  a  folid  manner,  on  account  of  the  Jews. 
Deut.  xxxii.  21.  43.     And  I  will  move  them  to 
jealoufy,  with  thofe  which  are  not  a  people,  I  will 
provoke  them    to   anger   with    a    foolifh    nation. 
Pf.  Ixvii.  31.    Princes  mall  come  out  of  Egypt, 
Ethiopia  mall  foon  ftretch  out  her  hands  unto  God. 
Pf.  Ixxxvii.  4.  5.    And  xcvi.  7-9.     Ifa.  ii.   i.    2. 
And  it  mall  come  to  pafs  in  the  laft  days,  that  all 
nations  mail  flow  unto  it,  and  xlv.  6.   lii.   10.  Iv. 
i.  2.    Joel  ii.  32.    Whofoever  mall  call  upon  the 
name  of  the  Lord  mail  be  faved,  compared   with 
Rom.  x.  12.   13.    Befides  it  was  but  fit  that  as 
God  is  the  Creator  of  all  men,  all  nations  mould 
be  called  to  a  participation  of  his  covenant.     More 
over  the  various  difperfions  of  the  Jews,  the  provi 
dence  of  God  procuring  them,  paved  the  way  for 
this  converfion  of  the  Gentiles. 

II.  BUT  though  various  and  clear  productions 
were  extant,  concerning  this  matter,  yet  it  was  a 

myftery 


Upon  the  Calking  of  lie  Centres.  247 , 

myftery  unknown  before  the  Advent  of  Chrift. 
£ph.  iii.  31.  Therefore  the  Jews  were  filled  with 
indignation,  when  they  beheld  the  Gentiles  put 
upon  an  equal  footing  with  themfelves.  Of  this 
very  many  inftances  may  be  found  in  the  hiftory 
of  the  Apoftles  ;  nay,  this  was  a  myftery  to  the 
Apoftles  themfelves,  and  a  divine  revelation  was 
n£cefTary,  before  they  could  be  brought  to  go  tot 
the  Gentiles,  and  converfe  with  them  with  equal 
freedom,  as  with  the  Jews.  Ads  x.  xi.  Although 
they  had  previoufly  received  the  exprefs  mandate 
of  Chrift,  to  preach  the  gofpel  unto  them.  Mark 
xvi,  15. 

III.  THE  Gentiles  were  not  called  of  (Thrift 
himfelf,  for  he  was  not  willing,  while  upon  earth, 
that  the  Gofpel  mould  be  preached  to  any  but  the 
Jews,  left  he  ftiould  offend  them.  Matt.  x.  5.  6. 
Go  not  into  the  way  of  the  Gentiles.  And  xv.  24. 
But  it  was  afterwards  preached  to  them  by  his 
Apoftles,  whom  he  commirTioned  to  go  to  the  va 
rious  nations  of  the  world,  after  he  had  afcended 
unto  Heaven,  and  obtained  an  univerfal  dominion. 
Therefore  he  furnifhed  them  with  the  gift  of 
tongues,  and  was  willing  that  the  Chrhtian  Doc 
trine  mould  be  more  especially  delivered  in  the 
Greek  language,  as  being  moft  common.  How 
ever,  this  vocation  was  not  accompli/lied  in  an  in^ 
ftant,  but  by  degrees,  for  the  Apoftlcs  did  not  im 
mediately  travel  abroad,  but  continued  preaching 
for  fome  time  in  Judea.  Afterwards,  receiving  a 
commiflion  from  God  himfelf,  they  went  into  va 
rious  countries,  and  at  length  the  incredulity  of 

the 


*4&  Part  II.  Seff.  III.  Chap.  IV. 

the  Jews,  gave  occafion  to  the  increafe  of  the 
Chriftian  Church,  by  the  acceffion  of  the  Gentiles. 
Concerning  this  vocation,  fee  Rom.  x.  12.  13.  &e. 
and  xv.  19.  Col.  i.  23. 

USES.  In  the  calling  of  the  Gentiles,  we  ought 
to  acknowledge  the  fingular  providence  of  God, 
the  accomplifhment  of  his  promifes,  and  confe- 
quently  the  truth  of  the  Chriftian  religion* 

2.  WE  ought  to  celebrate  the  Divine  goodnefs, 
'who  hath  called  us,  who  were  formerly  Gentiles, 
to  a  participation  of  his  covenant.     To  this  refers 
that  paflage,  Eph.  ii.  n.  12.   14.     Wherefore  re 
member,  that  ye  being  in  time  paft  Gentiles  in  the 
flefh — Ye  were  without  Chrift — But  now,  in  Chrift 
Jefus,  ye  are  made  nigh,  by  the  blood  of  Chrift. 

3.  OUR   duty   here   corififts  eflefitially  in    con- 
dueling  ourfelves  in  a  manner  fuitable  to  fo  holy  a 
vocation.     Eph.  iv.   17.   18.     Let  us  not  walk  as 
other  Gentiles  walk,  in  the  vanity  of  their  minds, 
being  mindful  from  whence  we  have  been  taken. 
Rom.  xi.   22.  &c.      Otherwife  it  were  better  for 
us  to  have  remained  in  a  ftate  of  heathenifm,  having 
to  undergo  more  grievous  punifhments  in  the  day  of 
judgment. 

4.  God   ought  to  be  implored,  to  accomplifh 
that  work  which  he  hath  in  former  times  begun^ 
by  converting  all  nations  to  the  faith,  fo  that  all 

men, 


Upon  tie  Cbnftitutioti  of  the  Church.  249 

men,  with  one  voice,  might  glorify  God,  the  Father 
of  our  Lord  Jefus  Chrift. 

CHAP.     V. 

Concerning  the  Conjiitution  of  the  Church. 

WITH    refpect  to  the  Conftitution    of  the 
Church,  the  following  particulars  are  to  be 
obfervedi 

I.  THAT  it  w3.s  compofed  of  Jews  and  Gentiles, 
fo   that  all    people    were    indifcriminately    called, 
and  received  admiffion  into  the  Church,   by  faith. 
So  that  both  Jews  and  Gentiles  conftitute  but  one 
people.     Eph.  ii.   18.   19.    For  through  him  we 
both  have  an  accefs  by  one  fpirit,  unto  the  Father, 
now,  therefore  ye  are  no  more  Granger's,  and  for 
eigners,  but  fellow  citizens  with  the  faints,  and  of 
the  houmold  of  God.     Yet  the  Jews,   at  firft,  ob 
tained  the  preference,  at  leaft,  in  fome  refpefts  : 
For  the  firft  Bimops,  and  almoft  all  teachers  were 
chofen  from  among  them. 

II.  IN  order  that  men  might  join  in  union  with 
the  Church,  it  was  necefiary  that  they  mould  be 
called  to  the  faith,  and  be  taught  the  way  of  falva- 
tion,  by  the  preaching  of  the  Gofpel.     Therefore, 
vocation    is    an  ordinary    mean  of  falvation,    and 
that  moft  agreeable  to  the  nature  of  Chrift's  king 
dom,  as  being  entirely  fpiritual,  and  the  nature  of 
man,  as  endowed  with  reafon  and  liberty.     Hence 
a  Chriftian  fociety  is  termed  a  Church,  i.  e.  an  af- 

S  fembly, 


250  Part  II.  Sect.  III.  Chap.  V. 

fembly  of  men  who  have  been  called  ;  concerning 
which  vocation  Chrift  treats,  Matt.  xxii.  3.  &c.  in 
the  marriage  parable.  It  is  ufually  diftinguimed 
into  external,  which  is  by  the  word  of  God  -,  and 
internal,  lefs  properly  fpeaking,  which  is  by  the 
fpirit.  So  that  the  former  afts  objectively  as  Di 
vines  term  it  :  But  the  latter  fubjeclively,  as  it  ex 
cites  men,  and  difpofes  them  to  embrace  the  Gof- 
pel. 

III.  NONE  were  received  into  the  Church,  by 
the  Apoftles,   but  fuch  as  anfwer  the   divine  call, 
fpontaneoufly  embraced  the  Gofpel,    and  made  an 
open  profeffion  of  their  faith  in  Chrift,  by  a  pub 
lic  renunciation  of  Idolatry,   Satan,  the  world,  and 
its  pomps,  the  flem,  and  fin.      Which  profeffion 
was   indeed   made,    previous   to   the  receiving  of 
Baptifm,  and   after  a  very  folemn  manner.     And 
was  moft  facred,  as  appears  from  Ecclefiaftical  Hif- 
tory. 

IV.  IT  ought  not  to  be  omitted  here,  that  the 
Church  was   almoft  every  where  conftituted,  and 
founded  in  the  midft  of  perfecutions,  and  thofe  moft 
grievous,  which  fo  happened  by  the  peculiar  provi 
dence  of  God,  fince  this  very  circumftance  was  to 
be  a  moft  valid  argument,  in  fupport  of  the  truth 
and  divinity  of  the  Chriftian  religion. 

V.  LASTLY,   it  is  to  be  obferved  that  wherever 
a  certain  number  of  men  were  to  be  found,   who 
believed  in  Chrift,  they  immediately  aflembled  in 
one  body,   and   formed   particular   congregations, 

for 


Upon  tie  Conjlitutiw  of  the  Church.  251 

for  the  celebration  of  divine  worfhlp,  and  the  ex- 
ercife  of  the  other  duties  of  piety.  Befides,  the 
Apoftles,  or  their  deputies,  conitituted  a  certain 
and  fixed  form  of  a  Church,  by  eftabliming  Bi- 
mops,  and  Prefbyters,  and  prefcribing  a  certain 
form  of  government  and  difcipline,  which  is  tefti- 
fied  by  the  book  of  the  Acts,  and  the  Hiftory  of 
the  Ancient  Church.  But  all  thefe  things  which 
relate  to  the  order  of  the  Church,  mall  be  difcufTed 
more  accurately  in  their  proper  place,  let  it  fuffice 
to  have  obferved  thefe  things,  in  our  way,  which 
relate  unto  the  primative  conftitution  of  the  Chriftian 
Church. 

USES.  i.  The  conftitution  of  the  Church,  ar 
gues  the  divine  origin  of  the  Doctrine  of  the  Gof- 
pel,  efpecially  if  we  reflect,  that  Jefus  predicted 
this  event,  and  by  what  means  his  Church  was 
founded  and  enlarged.  We  behold  it  as  yet  (land 
ing,  and  it  will  ftand  unto  the  end  of  the  world. 
Matt,  xvi  1 8.  For  the  gates  of  hell  mail  not  pre 
vail  againft  it. 

2.  HENCE  appears  the  neceflity  of  a  divine  call, 
and  confequently  of  the  miniftry,   and   preaching 
of  the  word.     This  hath  been,  and  ever  will   be 
the  ordinary  way   to  arrive  at   faith,   and  falva- 
tion. 

3.  IT  is  our  duty  to  attend  to  our  vocation,  and 
ftate,   and  to  walk   worthy  of  it.      Eph.   iv.    i. 
Now  the  nature  of  our  duty  in  this  refpect,  as 
iikewife  what  they  are  to  expect,    who   are   only 

S   2  external 


252  Part  II.  Se£l.  III.  Chap.  V. 

external  members  of*  the  Church,  may  be  learned 
from  the  parable  of  the  marriage.  Matt.  xxii.  Eph. 
iv.  as  alib  from  what  was  obferved  in  the  prima- 
tive  Church,  previous  to  the  adminiftration  of  Bap. 
tifm. 

4.  IT  is  entirely  neceflary  to  aflbciate  with  the 
Church,  as  members  to  make  a  public  profefliort 
of  faith,  to  fubmit  to  the  Government  of  the 
Church,  and  to  maintain  union  with  it,  ^providing 
it  be  pure  in  worihip  and  doclrine,  and  does  not 
tolerate  vice.  This  we  remark  againft  fuch  as 
withdraw  from  religious  aflbciations,  and  external 
worfhip. 


SEC, 


Upon  Faith.  253 


SECTION    IV. 

Of   the    Doctrine    which  is    preached    in   the 
Church. 

CHAP.     L 

Of  Faith. 

THE  conftituent  parts  of  the  Chriftian  doc 
trine,  are  duties,  promifes,  and  threatnings. 
The  duties  confift  of  faith, ,  repentance,  and  good 
works.  Which  three  are  fo  clofely  connected,  and 
combined  together,  as  to  conftitute  only  one  du 
ty.  For  the  whole  of  our  duty  is  fometimes  re- 
prefented  by  the  term  faith,  fometimes  by  repent 
ance,  and  at  othertimes  by  obedience  :  And  faith 
includes  repentance  and  good  works.  Yet  it  will 
be  of  advantage,  to  treat  of  thefe  three  feparatejy, 
and  indeed,  we  mall  firft  begin  with  faith. 

FAITH  is  not  always  underftood  in  one  fenfe  in 
Scripture,  for  befides,  that  in  its  proper  fignifica- 
tion,  it  denotes  fidelity,  or  veracity,  nay,  fome 
times  hope.  It  oftentimes  denotes  the  object  of 
faith,  i.  e.  the  Gofpel,  and  the  doctrine  which 
faith  embraceth,  as  Gal.  i.  23.  more  frequently, 
it  fignifies  that  act  of  man,  by  which  he  receives 
the  Gofpel  ;  but  here  faith  is  a  certain  inward 
perfuafion,  by  which  we  fmcerely,  and  with  our 
whole  heart,  do  embrace  the  doctrine  contained  in 
the  word  of  God,  as  true,  but  efpecially  Chrifl  as 
S  3  our 


254  Part  II.  Seff.  IV.  Cbap.'l. 

our  Saviour.  But,  in  order  that  we  may  arrive  at 
a  more  accurate  knowledge  of  the  nature  of  faith, 
let  us  consider,  Firft.  What  is  the  object  of  faith, 
or  what  are  the  things  which  we  ought  to  believe. 
Second.  The  ails  of  faith,  or  what  it  is  to  believe. 
Third.  Its  effect, 

I.  THE  general  object  of  faith,  is  the  word  of 
God,  and  whatever  things  are  contained    in  it,  ef- 
pecially  thofe  articles  of  faith  and  precepts,  without 
which  God  cannot  be  worshipped  ;  but  the  fpecial 
and  moft  proper  object  of  Chriftian  and  faving  faith, 
is  Chrift  the  Saviour  and  Redeemer.     John  xvii.  3. 
This  is  life  eternal,  that  they  might  know  thee,  the 
only  true  God,  and  Jefus  Chrift  whom  thou  has 
fent.     Actsiv,  12.  Neither  is  there  falvation  in  any 
other. 

II.  THE  acts  of  faith,  are  knowledge  and  per* 
iiia/ion,  or  aflent.     Knowledge  is  an  antecedent  act 
of  faith,  or  its  prerequisite  i  for  in  order  that  we 
might  believe,   it  is  quite  neceiTary  that  we  mould 
have  a  previous  knowledge  of  the  thing  which  we 
are  to   believe,  as   being  true  ;  but  this  thing  we 
could  not   a/Tent  to,    without   having  the   know 
ledge   of  it,   as  alfo  of  the  arguments  and  reafons 
which  prove  its  certainty.      Right  reafon   teacheth 
us,  that  fuch  a  knowledge   is  requisite  j  for  as  a 
thing   entirely  unknown,  cannot  be  the  object  of 
our  defire,  fo  without  knowledge  there  can  be  no 
faith.     The  word  of  God  confirms  this,  Rom.  x. 
J4.  17.  Faith  cometh  by  hearing,   and  hearing  by 
tjie  word  of  Gcd.     For  this  reafon,  faith  is  termed 

knowledge* 


Upon  Faith.  255 

knowledge.  John  xvii.  3.  Where  yet  we  are  not 
to  underftand  a  bare  knowledge,  but  fuch  as  pene 
trates  the  heart  and  affections,  and  is  accompa 
nied  with  a  fuitiible  practice.  The  Church  of 
Rome  teacheth,  that  it  is  fufficient  for  the  laity  or 
common  people,  to  believe  what  the  Church  be 
lieves,  and  this  they  term  an  jmpHcit  faith,  nei 
ther  do  they  grant  them  the  liberty  of  examining 
doctrines.  Which  doctrine,  Firft.  Qppofes  right 
reafon,  and  is  very  abfurd.  Second.  It  encou- 
rageth  ignorance  and  flothfulnefs,  and  averts  men 
from  the  fludy  of  religion.  Third.  It  placeth 
faith  upon  an  uncertain  foundation,  nay,  deftroys 
the  very  nature  of  it  j  for  how  will  the  laity  un- 
derftand  what  the  Church  believes,  or  hath  deter 
mined  fhould  be  believed,  or  what  particular 
Church  they  ought  to  believe.  Fourth.  It  is  con 
trary  to  Scripture,  which  exhorts  men  to  fearch 
into,  and  examine  doctrines,  form  a  judgment 
concerning  them,  and  ftill  to  make  proficiency  in 
knowledge,  i  John  iv.  5.  Believe  not  every  fpirit, 
but  try  the  fpirits,  whether  they  be  of  God.  i 
ThefT.  v.  2 1 .  Prove  all  things,  and  Hold  faft  that 
which  is  good. 

2.  PERSUASION,  or  artent,  and  confidence,  is 
an  eflential  act  of  faith,  by  which  we  believe  with 
out  doubt,  that  whatever  things  are  related  in  the 
Gofpel  are  moft  certain,  efpecially,  by  which  we 
embrace  with  all  our  mind,  Chrift,  and  the  bene 
fits  purchafed  by  him,  and  repofe  all  our  hope  iji 
him  only.  In  order  to  a  more  perfect  underftand- 
ing  of  this,  there  are  two  acts  of  faith,  which 

ought 


256  Part  II.  Sect.  IV.  Cbaf.  I. 

ought  to  be  diftinguiihed,  the  former  refpefting 
the  understanding,  the  latter  the  will  and  affec 
tions.  The  act  of  the  underftanding  is  that  per^ 
fuafion,  by  which  \ve  believe  the  Gofpel  to  be  3 
doctrine  mod  certainly  true,  and  at  the  fame  time, 
of  fuch  moment,  that  upon  it  alone  depends  our 
chief  happinefs.  Therefore  it  is  neceffary  to  ac 
knowledge,  not  only  the  truth,  but  alfo  the  ex 
cellency  and  utility  of  that  doctrine.  The  ad  of 
the  will,  is  that  by  which  we  adhere  to  (Thrift,  and 
his  doctrine,  as  our  chief  good,  eileem  him  as  the 
moft  amiable  of  objects,  defire  the  fruition  of  him, 
and  place  our  dependence  on  him  only.  This  latter 
act  of  faith,  is  that  which  properly  conftitutes  the 
efTence  of  faith,  and  diftinguimes  thofe  which  are 
tiuly  faithful,  from  the  prop  ha  ne,  and  hypocrites, 
\vho  are  not  quite  deftitute  of  that  knowledge,  nay, 
ibmetimes  that  purfuafion  which  appertains  to  the 
underftanding  only.  We  may  hence  fee,  how  great 
the  necefTity  of  faith  muft  be,  and  why  God  requires 
it  of  us,  viz.  becanfe  it  is  entirely  requifite,  on 
man's  part,  willingly  to  receive  the  benefit  offered 
him  by  God,  for  none  can  poflibly  enjoy  it  againft 
his  will. 

III.  THERE  arc  three  effects  of  faith.  Firft.  A 
public  profeffion.  Rom.  x.  10.  For  with  the 
heart  man  believeth  unto  righteoufnefs,  and  with 
the  mouth  confeffion  is  made  unto  falvation, 
Matt.  x.  32.  33.  He  that  will  con fefs  me  before 
men,  him  will  I  alfo  confefs  before  my  Father. 
Chriil:  therefore  willed,  that  all  who  embraced 
the  Goipcl,  ihould  receive  Raptifrn,  that  by  this 

iblemn 


Upon  Faith.  257 

/blemn  rite,  men  might  teftify  that  they  were 
Chrirtians.  Neither  is  it  poffible,  that  any  perlbn 
who  believes  in  God,  mould  not  publicly  de- 
monftrate  his  faith  j  this  profeffion  is  the  more  ne- 
ceffary,  becaufe,  by  this  mean,  the  glory  of  God, 
and  edification  of  men,  are  more  effectually  pro 
moted, 

2.  OBEDIENCE,  and   obfervance  of  the  precepts 
of  Jefus  Chrift,  which  is  proved,  Firft.     From  the 
word  of  God,  Gal.  v.   6.    In  Jefus  Chrift,  neither 
circumcifion  availeth  any  thing,  nor  uncircumcifion, 
but  faith,  that  vvorketh  by  love,  and  Jas.  ii.  14.  Se 
cond.  From  the  nature  of  faith,  it  is  impoffible  that 
any  perfon  who  believes  in  God  with  his  whole  heart, 
and  fmcere  affections,  flies  to  him  for  refuge,   and 
expects  falvation  from  him,  (hould  not  love  him  and 
be  difpofed  to  obey  him.     Faith  cannot  be  one  mo 
ment  fincere,  without  a  purpofe  of  obeying   God, 
therefore  it  is  by   no  means    to  be   feparated  from 
works,  and  they  are  in  a  moft  grofs  and  dangerous 
error,  who  feign  to  themfelves,    I    know   not  what 
kind  of  faith  to  term  it,  which  is  not  attended  with 
an  ardent  deiire  after  obedience, 

3.  THE  third   effect  is   reliance,  or  confolation. 
Reliance   is  not  always  underftood    in   the    fame 
fenfe,  for  it  may  be  confidered,  either  as   an  effen- 
tial    act   of  faith,  or  as  its    effect.     If  by   reliance 
we  under  (land  that  perfuafion  by  which  we  believe 
that  Chrift  is  the   Saviour  of  all  men,  who   come 
unto  him,  fuch  reliance,   or  afTurance,  is  fo  effential 
to  faith,  that  without  it  there  can  be  no  faith  :  But 

if 


258  Part  II.  Seff.  IV.  Chap.  I. 

if  it  denotes  that  peace  and  tranquility  of  con- 
{cience,  which  arifes  in  the  mind,  from  a  fenfe  of 
the  Divine  favour,  when  we  are  firmly  aflured, 
that  we  are  in  a  ftate  of  falvation,  fuch  a  reliance 
is  the  effect  of  faith.  See  Rom.  v.  i.  &c.  where 
Paul  defcribes  the  excellent  effects  of  this  afTur- 
ance.  But  in  order  to  attain  this,  it  is  neceflary 
we  fhould  difcern  within  us  the  marks  and  effects 
of  a  true  and  faving  faith,  For  whoever  is  defti- 
tute  of  thefe,  precipitately  and  falfely  confides  in 
God.  But  it  ought  to  be  obferved,  that  this  aflur- 
ance,  i.  e.  peace,  or  confolation,  is  not  at  all  times  to 
be  found  in  every  pious  perfon,  and  that  there  are 
many  endowed  with  fincere  piety,  who  yet  are  fome- 
times  deftitute  of  it,  and  pafs  over  life  in  fears  and 
terrors. 

IN  order  that  we  may  comprehend  this  argument 
more  fully,  it  remains,  that  we  mould  confider  the 
more  celebrated  and  principal  divisions  of  faith  : 
And  firft,  indeed,  there  are  two  divifions  mentioned 
in  Scripture,  the  former  diftinguifheth  faith  into  its 
various  degrees,  the  latter  feparates  a  true,  from  a 
falfe  faith. 

IN  the  former  refpect,  the  Scripture  divides 
faith  into  firm,  and  infirm,  or  believers  into  weak 
andftrong.  But  now  faith  may  be  denominated 
weak,  or  ftrong,  with  refpedl  to  its  requifites  al 
ready  mentioned,  viz.  with  refpect  to  knowledge  ; 
thus  they  are  faid  to  be  weak  in  the  faith,  who 
thought  it  unlawful  to  eat  particular  meats,  Rom. 
xiv.  With  refpect  to  perfuafion,  as  Mark  ix.  24. 

I  believe 


Upon  Faith.  259 

I  believe,  Lord  help  mine  unbelief.  John  xx.  15. 
"With  refpect  to  obedience,  fuch  is  the  faith  of 
thofe,  whofe  obedience  is  performed  imperfectly, 
and  is  attended  with  a  conm'ct.  With  refpect  to 
confolation,  little  or  nothing  of  which  is  at  fome 
times  to  be  found  even  with  the  godly.  Yet  it  is 
to  be  obferved,  that  faith,  though  weak,  may  be 
acceptable  unto  God,  and  true  faith.  Therefore, 
Paul  exhorts  to  bear  with  fuch  as  are  weak  in  the 
faith,  and  to  account  them  as  brethren.  So  that 
thofe  who  offend  them,  do  fin  againfl  God.  Rom. 
xiv.  15.  i  Cor.  viii.  13.  Yet,  here  we  ought 
fjjlly  to  underhand,  in  what  fenfe  faith  may  be  faid  to 
be  weak,  viz.  when  it  does  not  proceed  from  ma 
lice,  nor  voluntary  ignorance,  nor  is  attended  with 
perfeverance  in  ignorance,  which  might  be  over 
come,  nor  in  fin,  or  if  it  daily  becomes  ftronger ; 
otherwife,  weak  faith  is  not  to  be  confounded  With 
incredulity. 

IN  the  latter  refpecl,  the  Scripture  diftinguimeth 
between  a  living  and  a  dead  faith.  Jam.  ii.  20. 
A  living  faith,  is  that  which  is  feated  in  the  heart, 
and  affections,  and  produceth  its  genuine  effects, 
but  a  dead  faith  is  directly  oppofite  to  this.  So 
that,  according  to  James,  the  fincerity  of  our  faith 
is  principally  to  be  eftimated  by  our  works.  Be- 
fides,  this  divifion  of  faith  into  living  and  dead,  is 
not  a  diftinction  between  faith  in  general,  and  its 
different  fpecies,  as  if  a  dead  faith  could  be  called 
filth.  There  are  fome  who  think,  that  a  dead 
foith  may  be  termed  faith  ;  and  fay,  that  it  may  be 
proved  from  the  words  of  James,  chap.  ii.  19. 

Thou 


260  Part  II.  Se&.  IV.  Chap.  I. 

Thou  believeft  that  there  is  one  God,  thou  do{l 
well.  But  in  this  they  err  :  For  it  only  follows, 
from  that  paflage  in  James,  that  knowledge,  and 
perfuafion,  with  refpect  to  the  exiftence  of  God,  is 
a  thing,  indeed,  good  in  itfelf,  and  a  requifite  of 
faith,  but  this  does  not  conftitute  the  eflence  of  faith, 
but  that  aftent,  both  of  the  underftanding  and  will, 
we  have  already  mentioned.  Whoever  are  destitute 
of  this  (but  all  are  destitute  of  it,  who  are  deilitute 
of  works)  are  deftitute  of  faith. 

FAITH  is  commonly  divided  into  hiftorical,  and 
temporary,  juftifying,  and  a  faith  of  miracles. 
To  begin  with  the  laft,  which  conftitutes  a  dif- 
tinct  and  extraordiny  fpecies  of  faith,  it  is  twofold, 
the  one  is  termed  active,  as  when  a  perfon  believes 
that  he  is  about  to  work  miracles,  by  a  divine 
power.  Matt.  xxi.  21.  If  ye  have  faith,  and 
lay  unto  this  mountain,  be  thou  removed,  and 
be  thou  caft  into  the  fea,  it  mall  be  done.  The  other 
again  is  paffive,  as  when  a  perfon  believes  that 
God  is  about  to  work  a  miracle  upon  his  account ; 
this  faith  Chrift  required  from  thofe  upon  whom,  or 
in  whofe  favour,  he  wrought  miracles.  Mark  ix. 
23.  If  thou  canft  believe  all  things  are  poflible  to 
him  that  believeth.  But  this  fpecies  of  faith  does 
not  properly  belong  to  this  place,  as  being  extraor 
dinary,  and  not  of  itfelf  falutary.  *  Cor.  xiiii  1.2. 
3.  and  xiv.  22. 

THAT  faith  is  termed  hiftorical,  by  which  we 
believe  the  Gofpel  to  be  true  ;  but  which  is  defti- 

tute 


Upon  faith. 

tute  of  a  real  affent,  and  obedience,  to  which  refers 
thatpaflage,  James  ii.   19. 

A  TEMPORARY  faith,  is  that  which  endures  but 
for  a  feafon,  and  fails  when  temptations  come  the 
way.  Matt.  xiii.  21.  Which  words  of  Chrift  do 
Vindicate,  that  this  faith  may  be  attended  with  fome 
degree  of  goodnefs,  and  fincerity,  a  fenfe  of  joy,  and 
a  degree  of  zeal,  but  being  not  well  enough  rooted, 
fails  in  temptation  ;  fuch  is  the  faith  of  thole,  who 
indeed  receive  the  Gofpel,  but  have  not  well  exa 
mined  themfelves,  in  order  that  they  might  be  afliir- 
ed,  whether  they  can  bear  the  crofs,  and  renounce 
the  world,  and  the  flefh. 

JUSTIFYING  and  faving  faith  we  have  already 
treated  of.  A  perfon  may  eafily  underftand  the  op- 
pofites  of  faith,  who  has  maturely  confidered  the 
true  nature  of  it. 

FOR  we  may  eafily  underftand,  from  what  has 
already  been  obferved,  what  are  the  oppofites  of 
faith,  viz.  ignorance,  doubtfulnefs,  incredulity, 
denial  of  the  truth  when  known,  difobedience, 
falfe  confidence.  Yet  it  ought  to  be  obferved, 
that  fome  authors,  efpecially  Limburgius,  diftin- 
guifh  the  oppofites  of  faith  into  two  kinds,  the 
one  in  excefs,  and  the  other  in  defect.  Which 
diftinction  is  taken  from  the  Ariftotelian  Method, 
and  is  not  accurate,  for  properly  fpeaking,  there 
is  no  oppofite  of  faith  to  be  granted,  in  point  of 
excefs.  For  neither  faith,  nor  any  other  virtue, 
can  offend  in  this  refpeft.  Credulity,  and  two 

much 


Part  IL  Seff.  IV,  Chap,  t 

much  confidence,  which  are  ufually  termed  oppofites 
of  faith  in  excefs,  are  things  entirely  different  from 
true  faith.  For  when  a  finner,  being  deftitute  of 
true  faith,  and  repentance,  applies  to  himfelf  the 
promifes  which  were  only  intended  for  the  faithful, 
this  is  a  falfe  perfuafion,  and  a  mod  grofs  and  dan 
gerous  error,  but  has  nothing  in  itj  in  common  with 
true  faith. 

USES.  i.  This  doctrine  is  of  the  greateft  uti 
lity,  nay,  neceflity,  and  therefore  we  ought  to  ufe 
our  utmoft  efforts  to  arrive  at  a  comprehenfive 
knowledge  of  its  nature.  Many  have  entertained 
the  moft  dangerous,  and  falfe  notions  concerning  it, 
fuch  as  thofe  who  imagine,  that  fimple  knowledge, 
or  a  bare  profeflion,  or  reliance  on  the  mercy  of 
God,  are  fufficient,  without  obedience  and  amend 
ment  of  life. 

2.  LET  us  examine  whether  we  are  in  the  faith, 
fince  they  muft  necefiarily  perifh  eternally,  who  are 
deftitute  of  it.  The  tokens  by  which  it  may  be 
known,  are  evident,  from  what  we  have  already  ob- 
ferved. 

(a)  KNOWLEDGE.     Therefore  they  are  deftitute 
of  faith,  who  dwell  in  ignorance,  who  have  no  defire 
to  attain  the  knowledge  of  the  truth,  and  who  do 

O  ' 

not  read  the  Scriptures. 

(b)  PERSUASION.     Which  is  not  to  be  found  in 
the  minds  of  many,  or   at  leaft  in  a  low  degree ; 

very 


Upon  Faith.  263 

very   few  embrace,   and  receive  Chrift,   as   they 
ought. 

(c)  OBEDIENCE,  and  an  external  profefTion,   not 
only  of  religion,  but  of  piety.     Now   if  we   are  to 
judge  of  faith  by  men's  works,  it  is  plain,  that  very 
many  are  totally  deftitute  of  it. 

(d)  RELIANCE,  or  afiurance.     Here   many   de 
ceive  themfelves,  who  imagine,  that  faith  confifts  in 
believing  and  confiding,  that  their  fins  are  remitted 
through  Chrift,  let  them  lead  what  manner   of  life 
they  will.     Which  confidence  is  prefumptuous   and 
falfe,  and  infallibly  leads  to  deftrudlion.    Therefore 
every  Minifter  mould  be  at  great  pains,  to  eradicate 
this  pernicious  opinion,  out  of  the  minds  of  their 
hearers. 

3.  MEN  ought  to  be  exhorted  to  the  attainment 
of  true  faith,  both  by  requeuing  it  from  God,  who 
is  its  author,  and  applying  thofe  means  which 
tend  to  produce,  prcferve,  and  increafe  it,  fuch  as 
reading,  and  meditating  upon  the  word  of  God,  the 
ftudy  of  a  good  confcience,  which,  whoever  rejecls, 
he  muft  neceflarily  make  fhipwreck  of  faith,  i  Tim. 
i.  19. 


CHAP, 


264  Part  II.  Seff.  IV.  Chap.  II. 

CHAP.     II. 
Of  Repentance. 

THIS  treatife  con  fifls  of  two  parts  ;  the  former 
of  which  refpects  the  neceffity  of  repentance, 
and  the  latter  explains  its  nature. 

I.  THAT  repentance  is  neceltary,  in  order,  that  a 
man  being  in  a  ftate  of  fin,  might  obtain  the  favour 
of  God,  is  proved. 

i.  FROM  the  word  of  God,  where  three  particu 
lars  refpecting  the  neceflity  of  repentance,  are 
to  be  obferved  (a)  that  it  is  exprefsly  defer  ibed 
both  in  the  Old  and  New  Teftament.  Ezek. 
xxxiii.  ii.  As  I  live  faith  the  Lord  God,  I  have 
no  pleafure  in  the  death  of  the  wicked,  but  that 
the  wicked  turn  from  his  way,  and  live,  Matt. 
iii.  2.  and  iv.  7.  Acts  ii.  38.  and  iii.  19.  Re 
pent  therefore,  and  be  converted,  that  your  fins 
may  be  blotted  out.  (b)  That  it  is  prefcribed,  as 
the  only  method  of  avoiding  the  Divine  wrath.  That 
paflage,  Ezek.  xxxiii.  ii.  plainly  fuppofes  the 
death  of  finners,  if  they  do  not  repent.  Likewife, 
Luke  xiii.  3.  Unlefs  ye  repent,  ye  {hall  all  perifh. 
Acts  iii.  19.  (c)  That  repentance  is  the  fcope  of 
Evangelical  preaching.  Ads  xvii.  30.  And  the 
times  of  this  ignorance  God  winked  at,  but  now 
eommandeth  ail  men,  every  where  to  repent. 
And  xxvi.  20.  And  a  condition,  without  which, 
none  can  be  admitted,  to  a  participation  of  the 
Divine  Covenant,  which  appears  very  clearly, 

from 


Upon  Repentance.  265 

from  Matt.  10.  Every  tree  which  bringeth  not 
forth  good  fruit,  is  hewn  down  and  carl  into  the 
fire. 

2.  IF  we  look  into  the  nature  of  the  thing  itfelf, 
it  will  appear,  that  repentance  is  fo  necefTary,  that 
without  it  there  can  be  no  faith,  no  religion,  no 
falvation  ;  for  it  cannot  be  conceived,  how  a  firmer 
fhould  obtain  the  pardon  of  his  fins,  who  does  not 
fincerely  fly  unto  God,  and  has  no  defire  after  the 
enjoyment  of  his  love,  Again,  it  is  impofTible  for 
a  perfon  to  fly  unto  God;  who  is  not  deeply  con 
cerned,  for  the  fins  which  he  has  committed,  neither 
can  he  be  fenfibly  affected  with  this  trouble,  without 
renouncing  fin. 

II.  WITH  refpe<3:  to  the  nature  of  repentance, 
it  is  fometimes  termed  in  Scripture,  converfion,  re 
pentance,  regeneration  •,  which  terms,  in  general, 
denote  a  deep  concern  for  fin,  as  alfo  a  firm  pur- 
pofe  of  amendment  of  life,  and  a  return  to  a  better 
understanding.  But  in  order  to  a  more  accurate 
knowledge  of  the  nature  of  repentance,  it  is  to  be 
obferved, 

1.  THAT  it  contains  a  fenfe  of  fin,  not  a  general, 
vague,  and  confufed  fenfe,  but  fpecial,  and  offuch 
a  nature,  as  places  before  our  eyes  the  magnitude 
and  number  of  our  fins. 

2.  WITHOUT  fuch  a  knowledge  as  this,   there 
can  be  no  true  fenfe  of  fin,  nor  can  there  be  any 

T  real 


»C6  Part  II.  Seff.  IV.  Clap.  II. 

real  repentance.     The   ads   of  repentance  are  as 

foJovv : 

i 

(a)  SORROW,  proceeding  from  the  cor.fidera- 
tion,  both  of  the  vilerrefs  and  attrocious  nature  of 
fin,,  as  alto  of  the  evil,  and  punifhment  which  we 
have  brought  upon  ourfelves  by  finning.  But  the 
more  intenfe  this  forrovv  is,  the  greater  difcovery 
•will  it  afford  of  true  repentance  ;  yet  it  is  not  al- 
.ways  found  intenfe,  efp.cially  in  the  beginning  of 
converfion,  they  grieve  more  for  their  fins  who 
have  made  farther  advances  in  piety.  Yet  that 
trouble  may  be  acceptable  to  God,  provided  that 
it  be  fincere,  and  is  attended  with  an  averfion  to 
fin,  \\hich  is  a  moft  certain  mark  of  real  repent 
ance. 

(bj  CONFESSION  of  firr,  without  which  there 
can  be  no  remiffion.  Prov.  xxviii.  13.  He  that 
covereth  his  fins  Ihall  not  profper,  but  whofo  con- 
feffeth  and  forfaketh  them,  mall  find  mercy.  I 
Johni.  9.  If  we  confefs  our  fins,  he  is  faithful  and 
juft  to  forgive  us  cur  fins.  But  our  fins  muft  be 
confeffed,  not  only  in  general,  but  particularly, 
fo  that  we  may  recount  in  the  prefence  of  God, 
the  principal  fins  which  we  have  committed,  and 
\vhich  constitute  us  moft  guilty.  For  this  it  of 
the  greater!  utility,  in  making  us  fenfible  of  for- 
rcw,  it  caufes  us  to  be  more  aihamed  of  our  fins, 
and  fills  us  with  greater  abhorrence  again  ft  them 
but  they  ought  to  be  confefled  before  God,  nay, 
fonutimes  before  our  neighbours,  or  the  Church, 
if  we  have  offended  our  neighbour,  or  before  the 

Pallors 


Upon  Repentance.  267 

Paftors  of  the  Church,  if  confdence  be  galling  to 
us,  or  we  ftand  in  need  of  their  admonition. 

(c)  FAITH  in  the  mercy  of  God  through  Chrtft. 
For  where  there  is  no  hope  of  pardon,   thire  could 
be  no   room   for  repentance,    neither  is  there  any 
hope  of  pardon,  but  by  Jefus  Chrift,  who  has  expi 
ated  our  fins.     Where  there  is  no  hope  of  remiflion, 
there  can  be  no  repentance.     Pf.  CXKX:.   With  thes 
there  is  forgivenefs,  that  thou  mayft  be  worshipped 
reverently. 

(d)  CONVERSION,    by   which    we   depart   from 
fin,  and  cherifh  the  moil  ardent  defires  after  holi- 
nefs.     I  fa.  i.    16.  17.    Which   two  are  fo  clofely 
combined,   that   they    are  infsparable,   and  fo  ne- 
ceflary,  that  without  them  there  can  be  no  fincere 
penitence  ;    for   it   is  impoflible   for   a  perfon    to 
grieve  for  his   fins,   who   is  juft  fetting    about  to 
commit  them.      True  contrition    produceth  aver- 
fion  and  hatred  of  fin,  as  likewife  a  fincere  purpofe 
of  amendment.       But    that   we    may    more   fully 
comprehend,     wherein    the   eflence    of  repentance 
confifts,  the  four  following  particulars  are  to  be  ob= 
ferved. 

i.  THAT  every  contrition  for  fin  is  not  real  re 
pentance  ;  for  there  are  fome  who  grieve  for  their 
fins,  but  not  according  to  goilinefs.  2  Cor.  vii. 
12.  For  godly  forrovv  vvorketh  repentance  unto 
falvation,  not  to  be  repented  of,  but  the  forrovv 
of  the  world  worketh  death.  But  becaufe  they 
T  2  have 


268  Part  II.  Seff.  IV.  Chap.  II. 

have  incurred  certain  embarraflments,  as  temporal 
punifhments,  delhonour,  and  the  like. 

2.  EVERY  amendment:  or  change  of  life,   is  not 
a  fign  of  real  repentance  ;    for  many  defift  from 
the  commifHon  of  certain  fins,  and  in  ionic  meafure 
conform  their  morals  to  virtue,   not   from  a  love 
to  piety,   and  deteftation  of  fin,    but  from  other 
caufes  ;  as  for  inftance,  becaufe  their  particular  fta- 
tion  in  life,  their  age,  or  a  defire  of  popular  fame, 
do  require  it. 

3.  CONVERSION  is  not  fincere,   unlefs  we  abftain 
from  all  fins  in  general,  as  far  as  is  poffible,  efpecial- 
Jy  fuch  as  we  are  moft  addicted  to.     This  is  one  of 
the  principal  marks  of  repentance. 

4.  IN  order  to  a  true  repentance,  it  is  necefiary 
that  we  fhould  make  reftitution  if  poflible,  for  the 
evil  which  we  have    committed   by  finning,   both 
with  refpect  to   ourfelves  and  our  neighbour,   as 
when    he   has   iuftained   any   detriment    from   us, 
either  fpiritual,   refpeding  his   falvation,    or   tem 
poral,    relating  to   his  reputation,    fubftance,    &c. 
And  this  reparation  of  fin,  is  a  moft  certain  difcove- 
ry  of  true  repentance  ;  but  this  does  not  always  take 
place,  for  there  are  fome  fins,  which  do  not  admit 
of  reparation. 

5.  IT  is  not  fufficient  for  true  converfion,  for  a 
perfon   to   abftain   from    more    attrocious   fins,    as 
theft,    fornication,    &c.    the  principal  thing    is  to 
lay  afide  the  love  of  the  world,  and  carnal  defires. 

The 


Upon  Repentance.  169 

The  former,  Paul  terms,  the  denying  ungodliness  ; 
but  the  latter,  denying  of  worldly  lufts  ;  fuch  are. 
the  love  of  riches,  honours,  and  pleafures.  Tit. 
ii.  ii.  12.  For  the  grace  of  God  which  bringeth 
jfalvation,  hath  appeared  unto  all  men,  teaching 
us,  that  denying  all  ungodlinefs,  and  worldly  lufts, 
we  fhould  live  foberly,  rightequfly,  and  godly  in 
this  prefent  world.  I  John  ii.  15.  and  v.  Befides, 
in  order  to  a  more  accurate  explication  of  this  paf- 
fage,  three  particulars  ought  to  be  obferved,  Firii. 
That  the  repentance  which  the  Apoftles  preached 
in  the  primative  times  of  the  Gofpel,  was  not  the 
fame  with  what  is  at  prefent  preached  in  the 
Church  :  For  at  that  time,  the  Apoftles  exhorted 
the  Gentiles  to  renounce  their  former  religion,  and 
manner  of  life,  efpecially  Idolatry,  and  to  em*> 
brace  Chriftianity.  i  TherT.  i.  9.  Ye  turned  to 
God  from  idols,  to  ferve  the  living  and  true  God. 
Acts  xiv.  xv.  and  xvii.  Such  a  repentance  does 
not  take  place  among  Chriftians.  This  obferva- 
tion  is  of  the  greateft  utility,  in  expounding  very- 
many  places  of  Scripture,  and  is  otherwife  of  the 
greateft  advantage*.  Secondly.  That  repentance 
by  which  a  perfon  departs  from  a  wicked  life,  and 
a  habit  of  finning,  and  from  fins  of  a  more  attro- 
cious  nature,  fuch  as  fraud,  whoredom,  &c.  is 
different  from  that  by  which  a  man  is  raifed  from 
lapfes  into  fin.  By  the  former  the  prophane  are 
converted  unto  God,  by  the  latter,  the  godly  do 
T  3  recover 

*  Set  Sherlock  upon  Death  >  Page  2  24. 


270 


Part  II.  SeSf.  IV.  Chap.  II. 


recover  after  falling.     Thirdly.    There  are  various 
degrees  of  penitents. 

(a)  BEGINNERS,  whofe  purpofe  of  amendment 
is  but  feeble,  and  who,  without  a  grievous  conflict, 
are  unable  to    abftain    from  thofe  vices,   to  which 
they  have  been  long  accuftomed  ;  the  repentance  of 
fuch  may  be   acceptable1  to  God,  providing  it  be 
fincere,  and  they  do  not  remain  in  fuch  a  ftate. 

(b)  THERE    are  proficients,  in  whom   the  pur 
pofe  of  a  pious  life  is  more  firm,  and  the  conflict 
lefs. 

(c)  THERE  are  fuch    as  are  termed  adult,    or 
perfect,  yet  not  in  every  refpedl,  for  fuch  perfcc, 
tion   k  not  attainable  in  this  life,   but  they  have 
made  fuch  proficiency    in  piety,   and  in  a  habit  of 
fanctity,    as  to  conquer  the  depravity  or  their  af- 
feclions,    and  being   emancipated  from  fin,  are  fer- 
vants  of  righteoufnefs.     Yet  it  is  very  difficult  for 
peribns  to  arrive  at  this  degree,  who  have  not  ma 
turely,  and  from  their  youth,   devoted  themfelves 
to  piety. 

USES.  As  this  doctrine  is  totally  practical,  the 
life  of  it  appears  of  itfelf,  it  chiefly  refpects  fuch 
as  are  as  yet  in  a  ftate  of  fin,  and  who  are  of  the 
number  of  thofe,  who,  as  (Thrift  exprefieth  it, 
need  repentance.  That  there  are  many  fuch  to 
be  found  amorg  Chriftians,  is  undeniable  ;  there 
are  many  vvho  live  in  fin,  being  in  a  worfe  ftate 

perhaps, 


Upon  Repentance.  2'/i 

>erhaps,  than  even  the  Heathens,  and  more  diuant 
from  the  life  of  God. 

2.  THESE  ought  to  be  admonimed,  and  interro- 
jated,  whether  they  fulfil  the  duties  of  repentance, 
or  whether  they  are  fenfible  of  their  fins  ?    All,  in 

al,    indeed,    acknowledge,   that  they  have  fin- 
but  the  main  point  is,    whether  every  one 
^fully  knows  in  what  refpecl,   and  in   what  manner 
•e  has  finned  •,  whether  he  grieves  for  his  fins,  or 
father  lives  in  a  fiate  of  tranquility,   atd  fecurity  ? 
Nay,  perhaps  they  rather  conceive  a  certain  plea.- 
fure  upon  the   remembrance  of  their  fins,    than  a 
'hearty  concern,   or  real  troubk  for  them.     Whe 
ther  they  have  confefied  their  fins,   either  to  Goda 
or  the  Church  ?  Efpecially,  whether  they  have  de 
parted  from  their  fins,   have  made  due  reparation 
for  them,  and  reformed  their  lives  ?   Few  perform 
thefe   things,    but   think   it   fufficient,  if  now    ancjl 
then,  they  have  felt  fome  fort  of  concern  for  their 
/ins,  &c. 

3.  HERE  it  ought  to  be   fhewn,    how  miferable 
the  (late  of  impenitent  finners  mufl  be,  and  how  cer 
tain,   and  inevitable  that  deftruction  is,  which  hangs 
over  them.     But  they  are  not  only  called  impeni 
tent,  who  do  not  at  all  repent,  but  likewife  fu.ch  as 
do  it  not  in  a  proper  manner. 

THE  difcourfe  ought  likewife  to  be  directed 
to  fuch  as  are  of  the  number  of  beginners,  profi 
cients,  or  adult  perfons  :  Such  ought  to  entertaiii 
good  hopes  concerning  their  (late,  and  may  be 

v;d\ 


272  Part  II.  Seff.  IV.  Chap.  III. 

well  afilired,  that  God  will  forgive  their  fins,  pro 
viding  that  they  make  daily  advances  in  amendment 
of  life,  and  are  heartily  forry  for  their  paft  fins,  as 
alfo,  for  thofe  lapfes,  which  proceed  from  infirmity, 
or  habits  not  yet  fubdued,  &c. 

CHAP.     III. 
Of  Good  Works. 

IN    treating   of  good   works,   we   mall,     Firfr, 
Shew  their  neceflity.     Second.    Explain   their 
nature. 

I.  WITH  refpect  to  their  neceflity,  we  mall 
fhew  wherein  it  confifts,  as  alfo,  how  it  may  be 
proved.  - 

I.  WHEN  we  fay,  that  good  works  are  necefTa- 
ry,  our  meaning  is,  that  both  the  defire,  and 
actual  performance  of  them,  is  of  fuch  neceflity, 
that  without  them,  there  can  be  no  falvation  for 

us. 

THEY  are  not  only  good,  honeft,  juft,  profita 
ble,  but  they  nre  abfolutely  neceflary,  not  that 
they  are  meritorious,  for  there  is  no  meritorious 
caufe  of  falvation,  but  the  fatisfaction  of  Chrift  ; 
but  they  are  a  neceflary  prerequifite  of  falvation, 
or,  as  it  is  termed,  a  condition,  without  which, 
there  can  be  no  falvation.  But  we  obferved,  that 
the  ftudy,  or  defire,  and  the  actual  performance  of 
them,  are  requifite,  for  thefe  two  are  infeparably 

connected 


Upon  Good  Works.  273 

connected  together.  For  the  ftudy,  defign,  and 
fincere  defire  of  obeying  God,  muft  neceiTarily 
produce  actual  obedience.  Yet  we  may  obferve, 
that  it  is  poffible,  that  the  practice  and  actual  per 
formance  of  good  works,  may  not  accompany  this 
defire,  however  fincere,  viz.  when  time  and  oppor 
tunity  of  performing  them  are  wanting,  as  was  the 
cafe,  with  the  penitent  Heathens,  who  after  they 
had  been  received  into  the  Church  by  Baptifm,  be 
ing  prevented  by  death,  could  not  fulfil  their  baptif- 
mal  vow,  in  that  cafe,  they  might  be  partakers  of 
falvation,  though  they  had  not  produced  the  fruits  of 
obedience. 

YET  there  is  no  reafbn  why  finners  mould  ufe 
this  as  a  handle,  by  which  they  might  flatter  them- 
felves,  or  imagine,  that  it  will  be  fufficient  for 
them  to  entertain  fome  general  defign  of  living 
well,  or  grieve  for  their  fins  at  the  hour  of  death. 
For  fuch  a  refolution,  or  purpofe,  without  its  ef 
fects,  can  only  be  fufficient  to  falvation,  when  time 
and  opportunity  of  performing  good  works  are 
wanting.  But  the  perfon  who  has  time  and  op 
portunity  of  performing  them,  and  yet  neglects 
them,  falfely  affirms,  that  he  has  a  defign  of  living 
pioufly,  and  that  defign  is  nothing  elfe  but  a  bare, 
or  general  approbation  of  piety,  which  is  to  be 
found  in  all  finners,  who  have  not  arrived  at  the 
higheft  pitch  of  obduration.  Befides  this  ought 
to  be  received  as  a  moft  certain  truth,  that  it 
fcarcely  or  feldom  happens,  that  a  man  who  has 
been  a  hearer  of  the  Gofpel  for  many  years,  and 
v*ho  has  fpent  the  greateft  part,  or  even  the  whole 

of 


274  Part  H-  SeSf.  IV.  C%.  III. 

of  his  lifetime  in  fin,  fhould  be  affected  with  true  re- 
pentance  at  the  hour  of  death. 

2.  AGAIN,  this  neceftity  for  good  works,  may  be 
proved  by  a  twofold  kind  of  arguments.  Firft. 
From  the  command  of  God.  Second.  From  the 
nature  of  the  thing  itfelf. 

i.  GOOD  works  are  necefTary,  becaufe  God  pre- 
fcribes  them,  and  that  very  clearly  and  exprefsly. 
For, 

(a)  FIRST.  He  hath  given  us  various  laws,  both 
in  the  Old  and  New   Teftament,  and  various  pre 
cepts,  according  to  which  we  ought  to  regulate    our 
Jives.     But  he  has  given  us  thefe  in  a  ferious   man 
ner,  and  with  an  intention  that  they  mould  be  obfer- 
ved  by  us,  otherwife  they  would  be  vafn  things,  and 
at  beft,  they  would  be  but  counfels,  and  not   laws, 
properly  fpeaking. 

(b)  GOD   prefcribes    good  works    after  fuch  a 
manner,    as    indicates    the     greater!:  neceflity,  for 
he   wills,   and  commands   us,  to    keep   his    com 
mandments,      i   ThefT.  iv.   3-5.     For   this    is  the 
will  of  God,  even  your  fanctirlcation,  that  ye  mould 
abftaJn   from   fornication,   that  every    one  of  you 
fhould  know  how  to  poflefs   his  vefiel,   in   fanctifi- 
cation,  and  honor.     Firft.     God  prefcribes   fancti- 
ty,  as  the  only  duty  acceptable   to   him,    without 
which,  all  other  duties,  all  other  gifts,  fuch  as   the 
knowledge   of  God,  hearing  the  Divine   word,   a 
proieffion  of  the    Chriftian   faith,    extraordinary 

gifts, 


Upon  Good  Works.  275 

gifts  would  be  of  no  utility.  I  Cor.  xiii.  1-3. 
Though  I  could  fpeak  with  the  tongues  of  men, 
and  angels,  and  have  not  charity,  I  am  become  as 
a  founding  brafs,  or  tinkling  cymbal.  Chrift,  and 
his  Apoftles,  every  where  teftify,  that  without  ho- 
linefs,  and  obedience  to  the  Divine  command 
ments,  no  man  mall  fee  God.  Matt.  vii.  20.  and 
Heb.  xii.  14.  Follow  peace  with  all  men,  and  ho- 
linefs,  without  which  no  man  mail  fee  the  Lord. 
Second.  God  has  annexed  to  his  precepts,  the 
fanctions  of  promifes,  and  threatnings,  which  two 
imply  the  greateft  neceffity.  All  the  power  of  pro 
mifes  and  threatnings,  is  totally  abolifhed,  if  obedi 
ence  be  not  necefiary.  Laftly,  the  doctrine  con 
cerning  the  laft  judgment,  plainly  fuppofes  the  ne 
ceffity  of  good  works,  fmce  without  that  neceffity, 
no  judgment  could  take  place. 

2.  THE  very  nature  of  the  thing  itfelf  confirms 
this.     For, 

(a)  ALL  do  acknowledge  the  neceflity  of  faith, 
but  without   good  works  there   can    be  no   faith. 
Therefore,  if  the  neceffity  of  faith  be  granted,   fo 
muft  alfo  the  neceffity  of  good  works.     The  fame 
thing  may  be  faid  concerning  repentance. 

(b)  LET  us  attend  to  the  nature  of  good  works, 
they  are  in  themfelves  holy,    good,  juft,    profitable 
unto    men,  and  agreeable  to  the  nature    of  God, 
who  prefcribes  them,  as  alfo  to  the  nature   of  man. 
But  now,   if  the  laws  which  are    only   cf  pciitive 
right,  if  the  ceremonial  ilatutes  of  the   Jcus,   be- 

caufe 


Part  II.  Seff.  IV.  Chap.  III. 

caufe  of  their  divine  authority,  were  to  be  obferved, 
upon  pain  of  death,  certainly  the  obfervance  of  the 
moral  laws  and  duties,  muft  be  much  more  necefla- 
ry ;  unlefs  this  neceflity  be  acknowledged,  the 
difference  between  moral  good  and  evil,  muft  be 
totally  laid  afide,  as  might  be  proved  by  many  ar 
guments. 

(c)  IF  we  attend  to  the  nature  of  happlnefs,  we 
will  acknowledge,  that  it  cannot  be  obtained,  ei 
ther  in  this,  or  in  a  future  life,  without  an  ardent 
defire  after  holinefs,  and  the  renewal  of  our 
minds.  In  this  life,  the  felicity  of  man  confifts 
principally  in  the  enjoyment  of  peace  of  confcience, 
tranquility  of  mind,  and  being  at  peace  with 
others  •,  but  we  can  obtain  neither  of  thefe,  unlefs 
we  obey  the  dictates  of  confcience,  and  are  able 
to  govern  our  paffions,  and  affections,  unlefs  thofe 
laws  flourifh,  which  prefer ibe  the  mutual  offices 
of  juftice,  and  benevolence.  But  in  a  future  life, 
our  happinefs  entirely  confifts  in  God,  and  his 
love  :  In  order,  therefore,  that  we  might  enjoy 
that  bleflednefs,  it  is  requifite  that  we  mould  be 
affected  with  a  defire  of  it,  that  we  mould  che- 
rifh  the  moft  lively  expectations  of  it,  and  look 
for  the  whole  of  our  happinefs  in  God,  but  what 
elfe  is  that  love  of  God,  but  holinefs  itfelf.  Can 
this  defire  of  celeftial  blifs,  confift  with  the  love, 
and  defire  of  carnal,  and  earthly  things  ?  by  no 
means  :  Hence  appears  the  reafon,  why  God,  who 
is  moft  benevolent  towards  mankind,  has  prefcrib- 
cd  to  us  good  works,  viz.  becaufc  this  was  alto 
gether 


Upon  Good  Works.  177 

gether   necefiary,  in  order  that  it  might  be  well 
with  us. 

(d)  THIS   neceffity   appears,    from    our    being 
in    duty   bound  to  procure   the  falvation   of    our 
neighbour  :  For  if  we  ought  to  promote   the  tem 
poral  good  of  men,  how  much  more   ought   we  to 
exert  ourfelves  to  promote  their  fupreme  eternal 
good  :  But  this  cannot  otherwife  be  better   accom 
pli  fhed,  than  by  good  works.     Matt.  v.   1 6.  Chrift 
denounces  the  moft  grievous   punimments   againft 
thofe,  who  are  defective  in  their  duty   as   to  this 
point. 

(e)  THE  nature  of  religion   evinceth   the   fame 
things,   for  it  muft   either    confift   in   the   rmcere 
worfhip,  and  love  of  God,  otherwife  it  muft   be  a 
thing    vain,    and    chimerical  •,    among    the    very 
Heathens,  they  were  only  reputed  religious,    who 
cultivated    virtuous  difpofitions,     and   affections ; 
and  if  we  attend  to  the  nature  of  the   Chriftian   re 
ligion,  we  muft  acknowledge,  that  obedience  is   of 
the  greateft  necerTity,  unlefs  we  would  fay,  that  the 
end  of  (Thrift's  coming  into  the  world,  was  only  to 
purchafe  unto  mankind,    a  liberty  of  finning  with 
impunity. 

II.  WE  have  now  to  explain  the  nature  of  good 
works,  Firft.  In  general.  Second.  In  particular. 

i.  IN  order  to  aright  underftanding  of  the  na 
ture  of  good  works,  or  evangelical  fanclity,  and 
obedience,  we  have  to  enquire,  what  we  are  to 

underftand 


278  Pan  II.  Sect.  IV.  C&#.  III. 


underftand  by  works,  and  how  they  are  good. 
Although  the  external  aliens,  principally  are 
wont  to  be  called  works,  yet  it  is  to  be  obferved, 
that  when  we  fpeak  of  works,  or  obedience,  not  on 
ly  the  external  actions,  facts,  or  words  are  denoted, 
but  alib  the  internal  actions,  motions,  and  thoughts 
of  the  heart,  for  whatever  is  transacted  by  the  un- 
deritanding  and  will,  is  that,  which  properly  {peak 
ing  merits  the  apellation  of  virtue,  and  vice.  And 
fuch  is  the  nature  of  evangelical  obedience  that  it 
ought  to  proceed  from  the  heart,  and  therefore, 
God  has  a  principal  regard  to  the  motions  of  the  will. 
But  in  orJer  that  works  may  be  good,  three  things 
are  neceflkry.  (a)  The  principle,  (b)  The  rule. 
(c)  The  end. 

(a)  THE  proximate,  and  immediate  principle 
of  our  act'ons,  is  confcience  •,  concerning  which,  we 
fhill  mike  fome  obfervations  in  general.  Con- 
fjience  is  chiefly  taken  in  a  twofold  fenfe,  it  de- 
nDtes,  Fit-it.  The  rule  of  what  is  to  be  done.  Se 
cond.  The  juignent  which  we  pafs  upon  our 
a  tions,  when  committed.-  In  the  former  fenfe,  it 
teaches,  what  we  are  to  do,  and  what  we  are  to 
avoid,  and  in  this  refpect,  it  is  either  right,  erro 
neous,  or  doubtful.  The  confcience  is  right,  which 
judges  rightly  concerning  our  duty,  and  perceives 
the  true  fenfe  of  the  law  ;  erroneous,  which  errs 
with  refpect  to  our  duty,  and  the  fenfe  of  the 
law,  as  when  we  imagine  a  thing  to  be  lawful, 
which  is  prohibited  ;  doubtful,  which  hefitates  con 
cerning  our  duty,  being  ignorant  of  what  we  ought 
to  determine,  or  what  we  ought  to  do.  In  the 

latter 


Upon  Good  Works.  279 

latter  fenfe,  confcience  pafTes  judgment  upon  our 
actions,  and  difcharges  the  office  both  of  witnefs 
and  judge,  who  either  approves  or  difapproves  of 
them.  Rom.  ii.  15.  In  this  refpect,  it  may  be 
either  good,  evil,  or  doubtful.  That  which  ap 
proves  of  our  actions  is  called  good  •,  whence  arifc 
peace,  and  tranquility  of  mind.  That  which  re 
proves  and  accufes  men,  and  which  is  attended  with 
fear  and  dread  of  punimment,  we  call  evil.  It  is 
termed  doubtful,  or  fcrupulous,  when  we  are  uncer 
tain,  whether  what  we  have  done  be  ri^ht,  or  the 
contrary,  and  therefore  we  are  fufpended  between 
hope  and  fear. 

THESE  things  being  premifed,  we  return  to  our 
purpofe.  In  order  that  any  action  may  be  good, 
it  is  requifite,  that  it  be  done  according  to  the  dic 
tate  of  confcience,  otherwife  it  will  be  evil.  Rom. 
xiv.  23.  He  that  doubteth  if  he  eateth,  is  darnn- 
ed.  If  confcience  be  right,  its  dictate  ought  to  be 
obeyed,  and  he  does  well  who  obeys  it  j  if  it  be 
erroneous,  we  can  fcarcely  avoid  falling  into  fin. 
For  he  who  errs,  fins,  do  what  he  will,  for  he  ei 
ther  offends  againft  confcience,  if  he  oppofes  it, 
or  againft  God  if  he  obeys  it.  If  confcience  be 
doubtful,  the  one  or  other  of  thefe  muft  be  done, 
the  action  muft  either  be  deferred,  if  it  can  be  put 
off,  and  circumftances  will  permit  this,  or  the 
fafer  part  is  to  be  chofen  •,  if  the  cafe  will  not  ad 
mit  of  delay,  or  being  deferred  •,  but  that  is  to  be 
thought  the  fafeft,  which  agrees  with  the  moil 
certain  principles  of  the  law,  whether  natural,  or 

revealed 


280  Part  II.  Sect.  IV.  Chap.  III. 

revealed ;  or  likewife,  that  which  moflly  oppofcs 
our  own  inclinations. 

(b)  THE  rule  of  our  actions  is  the  law  of  God, 
whether  natural  or  revealed  •,  it  is  not  fufficient  that 
we  act  according  to   confcience,  but  it  is  requifite, 
befides  this,  that  our  actions  fhould  be  conforma 
ble  with   the   prefcript  of  the  divine  law.     Con- 
fcience  directs  our  actions,  but  confcience  itfelf,  is, 
directed  by  the  divine  law,  therefore,  it  is  our  duty  to 
enquire  into  the  true  fenfe  of  the  law,  which  indeed 
is    not  difficult :    For    God,   the   benevolent    pa 
rent  of  mankind,  hath  willed,  that  the  duties  which 
are  neceflary  to  falvation,  mould  be  eafily   under- 
ftood. 

(c)  THE  end  of  our  actions  mould   be  the  glo 
ry   of  God,  and   our   own,  and   our  neighbour's 
happinefs.     For  thefe    two  are  fo  knit  together, 
that  the  one  cannot  be  obtained  without  the  other, 
nay,    accurately    fpeaking,  they    are  one  and  the 
fame  thing:  but  it  is  neceflary  that   our  actions 
fhould    have   a  reference  to  this  end,  both  from 
their  own  nature  and  our  intention ;  for  in   vain 
fhould  any  one  attempt  to  promote   the   glory  of 
God,  any  action  being  good  in  itfelf,  would  be  to 
no  purpofe,  unlefs  we  undertook  it,   with  a  defire 
of  promoting  God's  glory.     Beiides,  it  is  to  be  ob- 
ferved,  that  the  event  is   not    to    be  confounded 
with  the  intention,  the  event  does  not  make  any 
action  good,  unlefs    it  proceeds    from  a  right  in 
tention  ;  for   it   oftentimes    happens,    that  actions 
either  evil  in  themfelves,  or  proceeding   from  an 

evil 


Upon  Good  Works*  281 

Cvil  intention,  are  directed  by  God  to  a  good  end, 
as  for  inftance,  the  fale  of  Jofeph  •,  but  it  does 
not  hence  follow,  that  fuch  actions  are  good. 
Neither  ought  it  to  be  omitted  here,  that  good  ac 
tions  are  of  two  kinds,  there  are  fome,  the  end 
or  fcope  of  which  cannot  be  evil,  fuch  as  thofe  acti 
ons  which  are  internal,  as,  the  love  of  God,  &c. 
Thefe  things  being  laid  down  we  conclude,  that 
thefe  three,  viz.  confcience,  rule,  and  end,  are  re- 
quifite,  in  order  that  an  action  may  be  denominated 
good,  which  is  thus  to  be  underftood,  viz.  that  no 
action  can  be  called  good  unlefs  attended  with  three 
conditions  j  but  if  eitheir  one  or  the  other  of  thefe 
be  wanting,  it  muft  be  defective.  Thus,  though  an 
action  be  conformable  to  confcience,  and  the  law,  vet 
if  it  is  done  for  an  evil  end,  it  is  reputed  evil,  and  fo 
on  the  contrary. 

OUR  Chriftian  Ethicks  treat  of  good  works 
particularly.  We  only  here  obferve  two  particu 
lars,  Firft.  That  our  duties  are  either  external  or 
internal.  Internal  duties  are  prefcribed  upon 
their  own  account,  becaufe  they  are  good,  and 
neceilary  in  themfelves  ;  but  external  duties,  as 
outward  worfhip,  &c.  becaufe  they  are  the  ne- 
ceifary  effects  of  inward  piety,  or  as  they  are 
means  of  producing  and  encreafing  it,  in  ourfelves 
or  others.  Secondly.  The  {urn  of  our  duties, 
is  the  love  of  God  and  our  neighbour.  Matt. 
xxii.  36.37.  Paul  delivers  a  fpecial  detail  of  thefe, 
Tit.  ii.  ii.  12.  where  he  {ays,  That  the  grace  of 
God  teacheth  us,  that  we  mould  live  foberly, 
righteoufly,  and  godly.  The  firft  duty  refpects 

U  ourfelves, 


2*2  fart  II.  Sect.  IV.  Chap.  III. 

ourfelves,  the  fecond  our  neighbour,  and  the  third 
refers  to  God.  Befides  thefe  general  duties,  which 
are  incumbent  upon  all,  and  each  particular  per- 
fbn  ;  there  are  particular  ones,  which  ought  to  be 
difcharged  by  every  perfon,  according  to  his  con 
dition  in  life,  or  the  ftation  in  which  he  is  placed, 
fitch  are  the  duties  of  parents,  children,  matters,  and 
iervants,  &c. 

USES.  Firft.  From  what  has  been  faid  concern 
ing  the  neceifity  of  good  works,  it  follows,  That  we 
ought  to  be  intent  upon  them  principally,  through 
the  whole  of  our  lives,  and  that  they  muft  perilh 
eternally,  who  neglect  them.  But  here  it  will  be 
very  necefTary,  to  anfwer  the  various  objections  of 
carnal  men,  againft  the  neceffity  of  good  works,  and 
to  refute  thofe  errors,  with  which  many  are  infect 
ed,  as  for  example,  that  reliance  upon  the  mercy  of 
God  is  fufficient,  that  faith  alone  juilhies  us,  that  we 
are  not  juftified  by  works,  that  we  obtain  falvation 
through  the  mercy  of  God,  without  any  merit  of  our 
own. 

IT  ought  to  be  fhewn,  that  thefe,  and  others  of  the 
like  nature,  are  objected  through  ignorance,  and 
contrary  to  the  word  of  God. 

SECONDLY.  From  what  has  been  faid  concern 
ing  the  nature  of  good  works,  every  one  may 
judge,  whether  he  be  endowed  with  true  piety. 
All  our  actions  ought  to  be  examined  according  to 
the  three  rules  which  we  have  laid  down,  viz. 
confcience,  the  law,  and  the  end  of  our  actionst 

It 


Upon  Good  Works.  2?J 

It  will  be  very  eafy,  and  of  much  advantage  to  mew, 
that  thefe  three  are  for  the  moil  part  wanting  in  all 
our  actions. 

THIRDLY.  We  may  hence  learn,  Firft.  How 
much  it  concerns  us,  to  maintain  a  good  confci- 
cnce,  imbued  with  the  true  knowledge  of  our 
duty,  and  pure ;  here  it  ought  to  be  fhewn,  how 
criminal  it  muft  be  to  commit  any  action  which 
oppofes  confcience.  Second.  It  is  of  great  mo 
ment,  to  procure  an  accurate  knowledge  of  the  di 
vine  law,  and  rule  of  our  actions,  and  for  this  pur- 
pofe,  we  mould  read,  hear,  and  meditate  upon  the 
word  of  God  incerTantly,  and  without  prejudice  or 
party  affection.  Thirdly.  That  in  all  our  actions, 
we  would  propofe  a  proper  end,  which  is  accomplilh- 
ed  by  turning  our  attention  habitually  towards  God, 
and  feeking  after  our  true  happinefs.  In  thefe 
three  particulars  men  offend  very  frequently,  and 
are  therefore  reprehenfible.  But  this  ar  zument  is 
moft  fruitful,  fo  that  all  the  ufes  of  it  can  fcarcely  bs 
pointed  out. 

FOURTHLY.  Men  mould  bs  admonifh'H,  to 
pay  the  greater!  deference  to  the  duties  which  are 
internal,  and  that  they  would  be  moil  fbKcitous 
about  purifying  the  heart.  Again,  that  above  all 
other  things,  we  would  learn  to  love  God,  ani 
our  neighbour  ;  laftly,  that  every  one  would  dif- 
charge  the  duties  belonging  to  his  particular  itation, 
or  condition  in  life. 

U  2  CHAP, 


284  Part  H.  Set!.  IV.  Chap.  IV. 

CHAP.     IV. 

O/"  Promifes  and  I'breatnings  in  General. 

NO  W    follows  the  other  part  of  Evangelical 
doctrine,    which    confifts    of  promifes  and 
threatnings.     Concerning    which,    we    {hall    Firft. 
Speak  in  general.     Secondly.     In  particular. 

AND  indeed,  it  ought  to  be  obferved,  in  gene 
ral,  that  whereas  man  is  impelled  to  action,  by- 
two  motives  principally,  viz.  the  hope  of  obtain 
ing  fome  good,  and  the  fear  of  fome  evil.  It  was 
therefore  necefiary,  that  God,  in  order  to  move 
him,  mould  propofe  both  promifes  and  threat 
nings,  that  he  fhould  propofe  fome  good,  more  ex 
cellent  than  that,  which  the  world  and  the  flefh  do 
afford,  and  that  he  would  threaten  fome  evil  more 
grievous  than  what  he  perceives,  from  the  fruftra* 
tion  of  his  carnal  delires,  or  the  enduring  of  bodily 
pain. 

i.  THEREFORE  God  allures  men  with  the  hope 
cf  reward.  There  have  been  fome,  who  were  of 
opinion,  that  it  is  unworthy  of  the  children  of 
God,  and  mercenary,  to  difcharge  their  duty  from 
a  view  of  reward  :  And  that  it  is  more  becoming 
the  faithful,  to  be  governed  by  the  pure  love  of 
God,  without  any  regard  to  perfonal  utility. 
Which  opinion  is  both  falfe  and  dangerous,  op- 
poles  the  nature  of  religion,  and  the  word  of 
God.  For,  Firft.  As  we  formerly  obferved,  God 
hath  revealed  religion  unto  mankind,  and  pre 
fer  i  bed 


Upon  Promises  and  Threatnings.  285 

fcribed  various  duties,  not  upon  his  own  account, 
but  that  it  might  be  well  with  them  -,  whence  it 
follows,  that'  religion  mud  neceflarily  have  a  re 
fpect  unto  happinefs,  and  remuneration,  which 
is  folidly  confirmed  from  Heb.  xi.  6.  He  that 
cometh  to  God,  muft  believe  that  he  is,  and  that 
he  is  a  rewarder  of  them,  that  diligently  feek  him. 
Second.  It  is  fo  far  from  being  the  cafe,  that  the 
love  of  God  mould  be  feparated  from  the  defires 
of  our  happinefs,  that  it  rather  includes  and  fup- 
pofes  that  defire,  and  that  fo  neceflarily,  that  lay 
ing  afide  a  refpect  to  remuneration,  and  confum- 
mate  felicity,  the  other  is  laid  afide  likewife.  For 
God  himfelf  is  our  reward,  as  the  Scripture  ex- 
prefTeth  it,  and  the  chief  good  of  man.  Third. 
The  Scripture  frequently  allures,  and  excites  us 
to  the  worfhip  of  God,  with  the  hope  of  a  reward. 
2  Cor.  vii.  I.  Having  therefore  thefe  promifes, 
let  us  cleanfe  ourfelves  from  all  filthinefs,  both  of 
the  flem  and  fpirit.  Gal.  vi.  7.  8.  i  Tim.  iv.  8. 
Godlinefs  hath  the  promife,  both  of  this  life,  and 
that  which  is  to  come,  i  John  iii.  3.  That  paf- 
fage  is  to  be  noted,  Rom.  ii.  7.  8..  Where  Paul 
teacheth,  that  it  is  the  difiinguifning  characteristic 
of  the  godly,  that  they  feek  for  glory,  honour, 
and  immortality,  i.  e.  remuneration,  by  well 
doing  ;  fo  that  they  are  vain  things  which  fome 
•  conje6hire,  concerning  a  pure  love  of  God,  which 
has  no  refpect  to  a  reward.  To  what  we  have  al 
ready  obferved,  may  be  added  the  examples  of 
holy  men,  asMofes,  Heb.  xi.  26.  Who  etteemed 
the  reproach  of  Chrift,  greater  riches,  than  the 
treafures  of  Egvpt,  becaufe  he  had  a  refpecl  to 
U  3  the 


286  .  Part  II.  Seff.  IV.  Chap.  IV. 

the  recompence  of  reward,  likewife  of  (Thrift  himfelf, 
who  is  laid,  Heb.  xii.  2.  To  have  endured  the 
crofs,  for  the  joy  that  was  fet  before  him. 


2.  THE    fame    holds    good,     ttith    refpect    to 

threatnings  ;  and  here  indeed   we  fup;:ofe    in    the 

firrt  place,   that   the   Gofpel  does  not   only    contain 

promifes,   but    likewife    threatnings,    and   thefe    of 

a  mod  dreadful  nature,  fo  that  they   are    in    an   er 

ror,  who  pay  no  refpeA  to  any  thing   in   the   Chrif- 

tian  religion,  and   the    Gofpel,    but   promifes    and 

benefits,  as  if  we  had   nothing  more  to   fear,    fince 

Chriii:  has  fried  his  blood  for  us.     For  through  un 

belief,  or  difobedience,    we    may   bring  utter   ruin 

upon  ourfelves.     They   likewife  err,    who  fet  the 

Law,  and  the  Gofpel   in  fuch   oppofition   to    each 

other,    as   to    fay  that  the  law    denounces  indeed 

threatnings,  and  a  curfe,  but  not  the  Gofpel  :  For 

the    Gofpel    contains    threatnings,    and    thefe  far 

more   grievous.     Heb.   v.   28.   29.     He  that  def- 

pifed  Mofcs's  law,  died  without    mercy    under  two 

or  three  witneffes,  of  how  much  forer  punifhment 

fuppofe  ye,  mall  he  be  thought  worthy,  \\ho  hath 

trodden  under   foot  the  Son  of  God.     And  xii. 

18-29.     But  as  fome   believe  that  the  obedience  is 

mercenary,  which  proceeds-  from  the  hope  of  retri 

bution,  in  like  manner  they  think  the    obedience  is 

fervile,   which  flows  from  the  fear  of  punimment. 

Nay,  fome  have  got  to  fuch  a  pitch  of  infanity,   as 

to  afiert,   that  the  faithful    are  fo   pofierTed   ot  the 

pure  love  of  God,  as  to  be  willing  to  fufrer  eternal 

damnation   if  he    thought  ;    but  {lich    things  are 

foplifh,  vain  deliriums,  nay  impious.     Firf:.     The 

Sacre4 


Upon  tJse  Promlfes  and  efbreatmngs.          287 

Sacred  Scripture  teacheth,  that  as  long  as  we  a<e 
in  this  world,   piety  is  not   only  produced,  but  al- 
fo  cherimed  within  us,  by  the  fear  of  punimment. 
Heb.  xii.   28.   29.      i   Pet.    i.   17,  &c.  And  if  ye 
call  him  Father,  who,   without  refpect  of  perfons, 
judgeth  according  to  every   man's  works,  pafs   the 
time  of  your  fojourning  here  with  fear.     Secondly,. 
Thofe  thrcatnings  move,  and  refpect  the  faithful. 
2  Cor.  v.    ii.-    Knowing   therefore  the    terrors  of 
the  Lord,  we  perfuade  men.      i  Cor.  ix.  27.  F/zek, 
xxxii.    19.     If  the  righteous  doth  iniquity,  he  mall 
die  in  his  iniquity.     Thirdly.     Faith,  and  religion 
ought  to  comprehend  whatever  God  hath  revealed, 
and  confequently   both   promifcs   and   threatmngs. 
As  to  the  objection  that  the  obedience   is   fervile, 
which  is  performed  through   fear   of  punimment  > 
we  anfwer, 

i.  THAT  obedience  is  indeed  furvile,  and  no 
way  laudable,  viz.  when  a  perfon  againft  his  will, 
{hews  only  an  external  obfequioufnefs,  and  with 
the  wicked  fervant  obeys  his  matter,  left  he  mould 
be  beaten.  A  man  may  indeed  be  compelled  to 
external  acts.  But  that  makes  nothing  for  the 
purpofe,  becaufe  there  can  be  no  obedience  ref- 
pe^ng  God,  but  what  proceeds  from  the  will. 
Therefore  it  is  abfurd  to  fay,  that  a  perfon  obeys 
God  againft  his -will.  A  man's  obedience,  indeed, 
may  be  attended  with  fome  reluctance,  efpecially  'at 
the  nrft  beginnings  of  converfion,  yet  it  is  not  in 
voluntary. 

2.  WE 


288  Part  II.  Sett.  IV.  Chap.  IV. 

2.  WE  have  likewife  to  confider  the  nature   cf 
punifhments.     Indeed  it  would    be  fervile,   to   be 
moved  by  the  fole  fear  of  temporal  punifhments,  but 
it  is  by  no  means  fo,  to  be  impelled  by  the  fear  of 
fpiritual,  and  eternal  punimment.     Nay,  the  more 
we  are  governed  by  filial  love,  the  more  will  we  dread 
that  punimment,  becaufe  it  confifts  in  nothing  elfe, 
but  a  feparation  from  God. 

3.  IT  remains,  that  we  mould  mention  particu 
larly,  what  thofe  promifes  and    threatnings    are. 
The  promifes    are    either  temporal,   or   fpiritual, 
There  are  no  fpecial  temporal  promifes    granted 
under  the  Gofpel,   as    were  under  the  law.     We 
have  only  general  ones,  viz.     That   God  will  be- 
flow  upon  us,  whatever  things    are  neceflary   for 
our  pafiage  through  this  life,  if  we  but  fear  him. 
Matt.  vi.  25-31.     Therefore  take  no  thought,  fay 
ing,   what  mail  we  eat,   or  what  fhall  we    drink, 
&c.  I  Tim.  iv.  8.     Heb.  xiii.  5.     Be  content  with 
fuch  things  as  ye  have,  for  he   hath  faid,  I  -will 
never  leave  you,  nor  forfake  you.     Which  things, 
yet,  are  not  promifed  to  all,  nor   abfolutely,  but 
only  under  this  condition,  viz.  that  God   fees  it 
fit.     For   Chrift  hath   predicted,    that  the  godly 
would  be  obnoxious  to  various   evils,  and  perfecu- 
tions.  Therefore,  the  promifes  of  the  Gofpel,  pro 
perly  fpeaking,  are  fpiritual,  viz.  Juftification,  Sanc- 
tification,  and  Glorification,  of  which  we  are  foon  to 
treat. 

THE  threatnings,  again,  are  likewife  temporal, 
or  fpiritual.     The  Gofpel  does  not  propofe,  _  in   a 

particular 


Upon  Prmifes  and  fbreatnings.  289 

particular  manner,  any  temporal  ones.  In  gene 
ral,  God  makes  ufe  of  the  punimments  and  evils 
of  this  life,  for  the  reformation  of  particular  per- 
fons,  or  nations,  or  for  a  trial  of  the  godly.  But 
thefe  evils,  properly  fpeaking,  are  not  to  be  in 
cluded  under  the  idea  of  punimments  ;  nay,  they 
rather  proceed  from  the  love  of  God  towards 
mankind  :  Yet  temporal  death  may  be  confidered 
as  a  real  punifhment,  fince  by  it  God  cuts  off  the 
finner  from  this  life,  precludes  him  from  all  hopes 
of  falvation,  and  then  begins  to  act  the  part  of  a 
judge. 

SPIRITUAL  threatnings,  refpect  either  the  pre- 
fent,  or  a  future  life.  In  this  life,  the  Scripture 
threatneth  hardnefs  of  heart,  utter  defertion,  blind- 
nefs  of  mind.  Heb.  iii.  13.  And  iv.  u.  Let 
us  labour  therefore  to  enter  into  that  reft,  left  any 
man  fall  after  the  fame  example  of  unbelief. 
Yet,  it  ought  to  be  obferved  here,  that  this  is  not, 
properly  fpeaking,  a  punimment,  for  God  is  not 
its  author.  But  thefe  are  the  horrid  confequences 
of  fin,  evils  in  their  nature  moft  grievous,  which 
the  finner  hath  brought  upon  himfelf,  and  which 
render  him  obnoxious  to  eternal  deftruction,  and 
which  we  ought  to  dread  moft  vehemently.  What 
remains  therefore,  are  the  punimments  of  another 
Jife,  of  which  we  will  treat  in  our  laft  Section,  viz. 
Concerning  the  world  to  come. 

USE.  i.  Hence  appears  the  confummate  wif- 
dom  and  goodnefs  of  God,  who  propcfes  fuch  mo 
tives  unto  mankind,  as  are  apttft  to  move  tlu  m  ; 

Whence 


290  Part  II.  Se3.  IV.  Chap.  IV. 

Whence  it  follows,  that  they  are  inexcufable  if  they 
abide  in  unbelief,  and  are  difobedient. 

i 

2.  THE  divinity,  and  excellency  of  our  religion-, 
which  is  confpicuous,    not  only  in  the   articles  of 
faith,  and  precepts  it  contains,  which  are  moft  juft, 
and  agreeable  to  the  law  of  nature,    but  likewife, 
and    efpecially,   in    its   promifes    and   threatnings. 
We  ought  to  give   the   ilricleft   attention,    Firft. 
To  their  nature,  fince  God  has  prepared  for  us  a 
good  furpaffmgly  great,  than  which,  nothing  more 
excellent  can  be  conceived  ;  as  alfo,  an  evil,  of  all 
others  the  rnofl  grievous  ;  and  both  of  thefe  eter- " 
nal.  Second.    We  ought  to  attend  likewife  to  their 
certainty,   which  appears  not  only  from  the  word 
of  God,  and  the  arguments  it  affords,  for  the  truth 
of  our  religion,  but  alfo  from  the  feeling  of  con- 
fcience.     For  if  we  will  but  examine  it,  there  can 
not   remain  with  us  the  leaft  doubtfulnefs  concern 
ing  the  verity  of  promifes  and  threatnings.     Upon 
thefe  two,   the,  whole  force  and  energy  of  both  do 
depend. 

3.  HENCE  may  be  inferred  the  neceffity  of  obe 
dience  ;  for  what  can  put  us  under  a  greater  necef- 
lity  of  living  pioufly,  than  an  affured  hope  of  the 
greater!,   and   eternal   good,    and   the   fear  of  the 
greater!  eternal  evil,  if  we  are  but  defirous  of  our 
own  falvation  ?  Therefore,  we  muft  obey,  or  peiiih 
eternally. 

4.  HENCE  we  may  likewife  learn  the  nature  of 
obedience  :  It  is  not  conftrained,  but  fmcere,  and 

voluntary  : 


Upon  Promifes  and  tfhreatrimgs.  29 1 

voluntary  :  God  is  to  be  ferved,  not  with  an  un 
willing,  and  reluctant  mind,  but  with  love,  and 
joy,  fince  we  are  engaged  in  the  acquifition  of  the 
Supreme  Eternal  Good,  and  in  avoiding  everlafting 
damnation.  Whatever  God  prefcribes  tends  to 
our  advantage.  Therefore,  with  alacrity  of  mind, 
we  ought  to  entertain,  and  cherim  the  mod  ar 
dent,  and  fmcere  breathings  after  godlinefs.  Let 
this,  therefore,  be  the  effect,  and  ufe,  of  both  pro- 
mifes  and  threatnings.  2  Cor.  vii.  2.  2  Pet  i. 
34.  According  as  his  divine  power  hath  given 
unto  us  all  things  that  pertain  unto  life,  and  god 
linefs,  through  the  knowledgh  of  him,  that  hath 
caled  us  to  glory,  and  virtue,  whereby  are  given 
unto  us  exceeding  great  and  precious  promifes, 
that  by  thefe  ye  might  be  partakers  of  the  Divine 
nature,  having  efcaped  the  corruption  that  is  in 
the  world,  through  luft.  Heb.  xii.  28.  29. 

CHAP.     V. 

Of  Jtiftification, 

THE  firft,  and  principal  benefit  of  the  Gofpel, 
is  Justification  :  Which,  no  doubt,  is  the 
reafon,  why  the  Apoftles  treat  of  it  fo  copioufly, 
and  profefledly,  particularly  in  the  Epiftles  to  the 
Romans,  and  Gallations,  and  in  the  Epiftle  of 
James,  chap.  ii.  We  fhall  here  teach  from  Scrip 
ture,  in  a  brief  and  fimple  manner,  Firft.  Wherein 
Justification  confifts.  Second.  How  we  may  ob 
tain  this  benefit, 

I.  THB 


292  Part  II.  Seff.  IV.  Chap.  V. 

I.  THE  term  Juftification,  as  likewife  righteouf- 
nefs,  is  not  always  ufed  in  the  fame  fenfe  in  Scrip 
ture  :  In  general,  to  be  juftified,  fignifies  to  pleafe 
God,  or  to  be  acceptable  to  him.  Heb.  xi.  6.  But 
as  man  is  in  a  ftate  of  fin,  it  is  imporTiblehe  mould 
pleafe  God,  without  his  fpecial  mercy  :  So  that 
the  term  Juftification  is  to  be  underftood  princi 
pally  in  a  forenfick  fenfe,  as  it  denotes  abfolution 
from  guilt,  by  which  a  man  is  treated  as  innocent. 
That  this  is  the  meaning  of  the  word,  fully  appears 
from  Paul,  who  defcribes  Juftification  by  this 
phrafe  :  Faith  is  imputed  for  righteoufnefs,  which 
denotes,  that  a  man,  through  faith,  is  treated^as  if 
he  were  righteous.  Rom.  iv.  5.  The  fame  Apof- 
tle,  Rom.  iv.  6.  7.  teacheth,  that  the  benefit  of 
Juftification,  confifts  in  the  remiffion  of  fins.  Acts 
xiii.  38.  Rom.  viii.  33.  Who  mall  lay  any  thing 
to  the  charge  of  God's  elect  ?  It  is  God  that  jufti- 
fieth.  Here  he  oppofes  Juftification  to  condemna 
tion  :  But  the  oppofite  of  condemnation  is  abfolu 
tion. 

THEREFORE,  Juftification  is  a  judicial  act  of 
God,  by  which,  of  his  great  mercy  to  finful  man, 
he  remits  his  fins,  and  gives  him  a  right  to  eternal 
life,  through  Chrift,  apprehended  by  true  faith. 

FROM  this  definition  it  is  plain,  that  Juftification 
comprehends  two  benefits,  viz.  remiffion  of  fins, 
and  a  right  to  eternal  life. 

i.  THE  remiflion  of  fins,  Rom.  iv.  6.  7.  If  man 
were  innocent,  his  Juftification  would  be  nothing 

elfe, 


Upon  Juftification.  293 

eife,  but  a  declaration  of  his  innocence,  and  right- 
eoufnefs  ;  but  being  guilty,  he  cannot  be  justified, 
without  his  fins  being  previously  forgiven.  Some 
are  of  opinion,  that  this  justification  extends,  not 
only  to  fins  that  are  paft,  but  likewife  to  thofe  that 
are  future.  But  this  afTertion  is  inaccurate,  and 
dangerous.  But  when  God  remits  fins,  he  does 
not  only  remit  their  criminality,  or  guilt,  but  like 
wife  their  punifhment.  The  Romans  maintain, 
that  God  remits  the  eternal  guilt,  but  not  the  tem 
poral,  and  therefore  afiert,  that  we  muft  fatisfy  for 
our  fins,  both  in  this  life,  and  in  Purgatory. 

THAT  purgatory  is  a  mere  fiction,  is  evident, 
as  there  is  no  mention  of  it  in  Sacred  Scripture. 
As  to  the  punifhments  of  this  life,  it  cannot  be 
denied,  that  thofe  whom  God  juftifies,  are  fome- 
times  obnoxious  to  them  •,  but  thefe  are  not,  pro 
perly  fpeaking,  punimments,  much  lefs  are  they 
punifhments,  by  which  the  juftice  of  God  could 
be  fatisfied. 

2.  JUSTIFICATION  comprehends  a  right  to 
eternal  life.  Tit.  iii.  That  being  juftified  by  his 
grace,  we  might  be  made  heirs,  according  to  the 
hope  of  eternal  life.  For  the  finner  being  recon 
ciled  by  Chrift,  is  an  object  of  the  Divine  love, 
fo  that  God  wills,  that  he  mould  be  completely 
happy  :  And  Chrift  was  fent  for  this  very  pur- 
pofe  by  the  Father,  that  whofoever  believeth  in 
him,  mould  not  be  condemned  but  have  everlafting 
life. 

II.  WE 


294  Part  II.  Seff.  IV.  Clap.  V. 

II.  WE  are  to  confider,  by  what  means  we  are 
juftified.  Here  we  are  to  obferve,  in  general,  that 
this  is  a  blelTmg  merely  gratuitous,  for  both  the 
remiflion  of  fins,  and  a  right  to  eternal  life,  folely 
depend  upon  the  mercy  of  God,  fo  that  whoever 
defires  to  be  juftified,  ought  previoufly  to  acknow 
ledge,  that  he  finds  no  caufe  within  himfelf  of  ab- 
folution,  but  of  condemnation. 

IN  particular,  we  are  to  hold,  that  two  things 
are  requifite  to  juftification  :  The  one  on  God's 
part,  the  other  on  ours.  On  the  part  of  Godj 
our  juftification  depends  entirely  on  his  mercy, 
which  is  founded  upon  the  facrifice-  of  Jefus  Chrift. 
Rom.  iii.  24.  There  we  are  faifl  to  be  juftified  free 
ly,  through  the  redemption  that  is  in  Chrift  Je 
fus,  and  for  this  caufe,  the  righteoufnefs  of  Chrift, 
is  termed  our  righteoufnefs,  hence  it  is  enquired 
wherein  that  righteoufnefs  of  Chrift  confifts,  which 
is  imputed  unto  us.  Whether  it  be  his  paffive 
righteoufnefs  only,  i.  e.  his  fufFerings,  and  his 
death,  or  alfo,  his  active,  i.  e.  the  obedience  which 
he  performed  unto  God,  or  his  holinefs.  Many  of 
our  Divines  admit  both.  They  fay,  that  his  ac 
tive  righteoufnefs,  appears  before  God,  as  a  part 
of  his  fatisfaction,  and  merits,  and  that  as  Chrift 
fufFered  for  us,  fo  likewife  he  fulfilled  the  law, 
upon  our  account,  that  his  obedience  might  be 
imputed  junto  us,  that  we  might  bejuft  and  right 
eous  through  him.  But  fome  do  not  approve  of 
this  opinion,  they  acknowledge,  indeed,  that  the 
active  righteoufnefs  of  Chrift,  or  his  obedience,  was 
a  qualification,  or  condition,  requifite  in  our  Me 
diator, 


Upon  Jiljiifcatioft.  ±95 

cliator,  that  it  is  of  advantage  to  us,  and  perform 
ed  for  our  good.  But  they  deny,  that  this  right- 
eoufnefs  is  properly  imputed  to  us,  and  fay,  that 
fuch  a  doctrine  is  dangerous.  On  our  part  faith  is 
requisite,  this  Paul  teacheth,  Rom.  iii.  28.  There 
fore  we  conclude,  that  a  man  is  juftified  by  faith, 
without  the  deeds  of  the  law,  and  through  the  whole 
.Epiftle.  Likewife  Acts  xiii.  38.  39.  And  certainly 
it  was  altogether  neceflary,  that  a  man  mould  em 
brace  falvation  when  offered  him,  neither  is  it  poifi- 
ble  that  God  mould  beftow  eternal  happinefs,  upon 
a  perfon  who  is  unwilling  to  receive  it,  and  refufea 
it.  But  here  that  faith  is  to  be  understood  which  is 
fincere,  and  difplays  itfelf  by  good  works.  Gal.  v. 
6.  For  in  ChriSt  Jefus,  neither  circumcision  avail- 
eth  any  thing,  nor  tmcircumcifion,  but  faith  that 
worketh  by  love.  So  that  in  point  of  justification, 
works  are  by  no  means  to  be  feparated  from  faith, 
nor  to  be  fet  in  oppofition  againft  it.  For  that 
faith  is  not  fincere,  which  it  not  accompanied  with 
a  firm  purpofe  of  obeying  God.  Which  purpofe, 
indeed,  if  fincere,  will  difplay  itfelf  by  good 
works.  TruSt  in  God,  and  Chrift,  without  fuch  a 
refohition  is  falfe,  and  hypocritical,  and  it  is  fo  far 
from  being  the  cafe,  that  a  perfon  void  of  this 
purpofe  mould  embrace  Chrift  and  his  benefits, 
that  he  rather  rejects  him.  Yet  we  are  by  no 
means  to  imagine,  that  we  arc  juftified  by  works  : 
As  if  works  were  the  foundation,  or  meritorious 
caufe  of  our  justification.  Works  can  merit  no 
thing  of  God,  taking  the  word  in  its  proper  Signi 
fication.  Firft.  Becaufe  they  are  imperfect.  Se 
cond.  If  they  were  perfect,  they  are  but  debts. 

Third. 


196  Part  II.  Sect.  IV.  Chap.  V. 

Third.  Becaufethereisnoporportkm  between  them, 
and  the  reward  of  eternal  life,  nay,  neither  does 
faith  properly  fpeaking  juftify.  The  act  of  believ 
ing  is  not  our  juftification  or  the  meritorious  caufe" 
of  our  juftification,  but  only  a  requisite  necefTary 
to  it. 

IT  is  afked,  how  Paul,  who  teacheth,  That 
we  are  juftified  by  faith,  without  works,  may  be 
reconciled  with  James,  who  teacheth,  Chap.  ii. 
22.  That  we  are  not  juftified  by  faith  alone,  but 
alfo  by  works  ?  But  the  anfwer  is  eafy,  if  we  at 
tend  to  the  fcope  of  both  thefe  Apoftles.  Paul 
confutes  certain  falfe  teachers,  who  maintained, 
that  faith  in  Chrift  was  not  fufficient  ;  but  that, 
befides  this,  the  obfervance  of  circumcifion,  and 
the  Mofaick  rites,  was  neceflary.  Acts  xv.  i. 
Againft  thofe,  Paul  aflerts,  that  faith  alone  was 
fufficient,  i.  e.  that  it  is  enough,  if  we  believe  in 
Chrift,  and  obey  his  Gofpel.  Neither  was  it  any 
longer  requifite  to  obferve  the  Mofaick  rites,  but 
he  undeftands  fuch  faith  here,  as  is  accompanied 
•with  works.  Gal.  v.  6.  In  which  chapter,  he  ex- 
prefsly  adm.onim.eth,  that  no  perfon  mould  abufe 
his  doclrine,  fo  as  to  indulge  licentioufnefs.  James, 
on  the  other  hand,  is  difputing  againft  Hereticks, 
who  acknowledge  indeed,  the  neceflity  of  faith, 
but  not  of  works  ;  and  thus  boafted  of  what  was 
not  a  true,  but  a  dead  and  empty  faith  ;  thefe  he 
refutes,  from  the  example  of  Abraham,  and  proves, 
that  faith  necciTarily  produceth  good  works,  and  in 

this 


Upon  Juftification.  297 

this  fenfe  aflerts,  that  a   man   is  al/b  juftified    by 
works. 

USES.  i.  This  doctrine is  of  fuch  importance, 
that  our  falvation  wholly  depends  upon  it:  The 
chief  good  of  man  confifts  in  Juftification.  Rom. 
iv.  7.  8.  Blefled  is  the  man,  to  whom  the  Lord 
will  not  impute  fin.  Hence  we  learn,  how  great, 
and  excellent  the  blefling  of  our  Juftification  in  the 
fight  of  God  muft  be.  Nothing  is  more  happy 
than  the  man  whom  God  juftifies,  and  is  at  peace 
with  him  :  On  the  other  hand,  he  is  moft  miferable, 
who  is  not  partaker  of  this  blefling  •,  for  he  is  in  a 
ftate  of  condemnation,  and  the  wrath  of  God  abideth 
on  him.  John.  iii.  36. 

2.  THERE  is  no  perfon,  who  ought  not  to  be 
folicitous  about  his  condition,  viz.  whether  he  be 
in  a  ftate  of  Juftification,  or  not  •,  but  this  cannot  be 
otherwife  known  but  by  faith.  Wherefore  we  ought 
to  examine,  whether  we  are  poflefTed  of  that  true 
faith,  which  juftifies  ?  Whether  we  cordially  em 
brace  thofe  moft  excellent  promifes :  The  grace 
of  God  in  Chrift,  or  whether  we  feel  within  ourfelves, 
the  effect  of  true  faith.  Many  underftand  this  doc 
trine  of  Juftification  but  badly,  and  feign  to  them- 
felves,  I  do  not  know  what  kind  of  Juftification,  by 
which  they  are  made  partakers  of  falvation,  without 
piety  and  holinefs. 

THIS  was  the  error  of  the  falfe  teachers,   whom 

James  refutes  in  his  Epiftle,    Chapter  ii.    as   aifo 

of  the  Gnofticks  of  old,  who  thought  that  faith 

X  might 


Part  II.  Seff.  IV.  Chap.  VI. 

be  true  and  falutary,  without  good  works.  Th;s 
error  hath  almoft  every  where  prevailed  among 
Chriftiaris,  in  the  prefent  time,  fo  that  men  mould 
be  well  fortified  againft  it.  But  this  perverfe  and 
destructive  error,  may  be  confuted  from  Scripture;. 
Gal.  v.  Jam.  ii.  As  alfo  from  the  very  nature  of 
justifying  faith,  by  mewing  that  fuch  is  the  na 
ture  of  faith,  that  it  is  always  accompanied  with 
good  works  :  Hence  it  follows,  that  thofe  who  live 
in  fin,  are  destitute  of  faith,  and  confequently 
are  not  in  aftate  ofjuftirkation?  but  of  condemna 
tion. 

3.  THE  third  ufe  is  of  confolation,  confining  of 
that  peace,  fecurity,  and  that  inemble  and  glorious 
]oy,  with  which  the  hearts  of  believers  are  ftored,  in 
full  hope  of  eternal  life.  Concerning  this,  fee  Rom, 
v.  i  5.  and  viii,  28.  &c 

CHAP.     VI. 

Of  Sanctification. 

SANCTIFIC'ATION  may  be  confidered   feparately, 
either  as  a  benefit,  or  as  a  duty  to  be  perform 
ed  by  man.     But  we  ('hall  here  confider  it,  in  the  for 
mer  refpect,  viz,  as  it  is  one  of  the  principal  bleiiings 
of  the  Evangelical  covenant. 

AND  in  the  Firft  place,  we  fliall  confider  the  na 
ture  of  it.  Secondly.  Its  cauie. 

SANCTIFICATION  is  twofold,  external  and  in 
ternal.  That  fanclification  is  denominated  external* 

or 


&f  Sanciification.  299 

of  federal,  by  which  God  calls,  or  invites  us  to  his 
covenant,  and  feparates  us  from  others,  in  order 
that  we  might  become  partakers  of  eternal  life  j 
for  to  fanclify  in  Scripture,  oftentimes  denotes 
the  fame  thing,  as  to  fet  apart  from  a  prophans 
or  common,  and  to  appropriate  to  fome  facred  ufe. 
And  in  this  fenfe,  the  people  of  Ifrlel  are  called 
holy,  and  Chriftians,  a  holy  nation*  I  Pet.  ii.  o. 
But  ye  are  a  chofen  generation,,  a  royal  priefthood, 
a  holy  nation,  a  peculiar  people,  that  ye  fliould  mew 
forth  the  praifes  of  him,  who  hath  called  you  out  of 
darknefs,  into  his  marvellous  light.  They  are  fo 
denominated,  becaufe  God  hath  fet  them  apart  from 
the  world,  and  prophane  perfons,  for  his  worfhip  and 
glory. 

FOR  here  the  fcope  of  this  destination  is  two 
fold,  as  it  is  not  poffible,  that  God  could  have 
deftined  us  for  glory,  without  alfo  calling  us  into 
holinefs. 

INTERNAL  Sanctification,  and  the  real  purifica 
tion  of  the  man  himfelf,  is  termed  in  Scripture, 
Renovation,  Regeneration,  concerning  this,  John 
iii.  3.  Verily  I  fay  unto  thee,  except  a  man  be 
born  again,  he  cannot  fee  the  kingdom  of  God. 
Tit.  iii.  5.  i  Cor.  vi.  19.  20.  &c.  But  now  fanc- 
tificatidn  confifts  in  the  renewal  of  the  mind,  viz. 
Firft.  In  the  renovation,  -or  illumination  of  the 
tinderflanding  •,  for  a  man  cannot  undergo  this 
change,  without  his  mind  being  previoufly  enlight- 
ned,  with  the  knowledge  of  the  truth.  Again,  in 
the  reformation  of  the  will,  and  afTedions,  For  in 
X  2  order 


Part  II.  Sett.  IV.  Cbap.  VI. 

order  that  a  man  may  be  faid  to  be  regenerated,  or 
fanctified,  a  renewal  and  change  of  the  affections  is 
requifite,  by  which  he  departs  from  fin,  and  is  en 
tirely  devoted  to  holinefs  •,  and  this  change  is  of  ab- 
folute  neceffity,  fo  that  without  it,  no  falvation  can 
be  expected.  John  iii.  5.  Heb.  xii.  14.  &c.  Fol 
low  peace  with  all  men,  and  holinefs,  without  which 
no  man  mall  fee  the  Lord. 

II.  THE  other  particular  which  we  have  to  confi- 
der,  concerning  Sancliiication,  is  its  caufe.  As  all 
men  are  finners,  it  follows,  that  fanctification  does  by 
no  means  proceed  from  them,  but  that  it  is  a  bene 
fit,  which  we  derive  from  God.  But  he  works  out 
our  fanctification. 

i.  BY  his  word.  Which  is  therefore  termed  the 
feed  of  regeneration,  i  Pet.  i.  2.  3.  Being  born 
again,  not  of  corruptible  feed,  but  of  incorrupti 
ble,  by  the  word  of  God,  which  liveth  and  abideth 
for  ever.  Jam.  i.  1 8.  Which  is  mofl  efficacious 
both  in  enlightening  the  underftanding,  and  moving 
the  will  ;  as  it  propounds  to  us  our  duty,  and  lays 
before  us  the  moil  powerful  reafons,  and  motives  to 
excite  us. 

Bv  his  Holy  Spirit,  who  difpofes  the  mind  and 
bends  the  heart.  John  iii.  5.  Verily  I  fay  unto 
thee,  unlefs  a  man  be  born  of  water  and  of  the  fpirit, 
he  cannot  enter  into  the  kingdom  of  God.  And 
in  this  does  the  operation  of  the  Holy  Spirit  proper 
ly  confift, 

3-  HE 


Upon  Sanctification.  301 

3.  HE  likewife  makes  ufe  of  a  variety  of  means, 
as,  the  facraments,  benefits,  chaF:ifements,  and 
examples  :  Yet  the  whole  of  our  falsification  ib 
depends  upon  God,  that  without  his  grace  it  cannot 
be  accomplifhed  •,  but  he  does  not  produce  it  in 
us,  without  our  own  endeavours,  hence  we  are  com 
manded  to  make  perfect,  and  to  work  out  our  fanc- 
tification,  and  falvation.  2,  Cor.  vii.  I.  Let  us 
cleanfe  ourfelves  from  all  filthinefs,  of  the  flefh  and 
fpirit,  perfecting  holinefs  in  the  fear  of  God.  Phil. 
ii.  12.  Work  out  your  own  falvation,  with  fear 
and  trembling.  But  Divines  obferve,  that  man 
is  entirely  paffive  in  the  beginning  of  regeneration  : 
But  as  foon  as  he  has  received  the  firft  principles 
from  God,  he  then  acts  himfelf,  which  is  the  rea- 
fon,  why  fanctification  is  fometimes  defcribed  as 
the  work  of  God,  and  at  other  times  as  the  work  of 
men.  This  fanctification  is  completed  by  degrees, 
for  befides  that  it  confifts  of  two  parts,  the  for 
mer  refpecting  the  prefcnt,  and  the  latter  a  future 
life,  it  has  its  degrees  :  For  fome  men  have  made 
greater,  and  others  lefTer  proficiency  in  fanctificati 
on.  Beiides  in  one  and  the  fame  perfon,  fanctifi 
cation  has  its  beginnings,  and  increafe,  fo  that  the 
faithful,  as  long  as  they  continue  in  life,  -make  daily 
advances  in  holinefs. 

USES.  i.  The  firfl  ufe  here,  is,  that  Juftifica.- 
tion  is  not  the  only  benefit  of  the  Evangelical  co 
venant  ;  there  is  another,  and  that  equally  necefTa- 
ry,  viz.  Sanctificat.ion.  Therefore  all  the  agency  of 
divine  grace,  does  not  confift  in  the  forgivenefs  of 
fins  '3  but  likewife  in  the  fructification,  and  con* 
X  veriiojj 


302  Part  II.  Sett.  IV.  C.  VI. 


verflonofthe  (inner  unto  God.  And  the  fole  end 
of  Chrift's  coming  into  this  world,  was  not  the  ex 
piation  of  fin,  but  likewife,  to  deftroy  the  domi 
nion  of  it,  and  make  us  a  holy  people.  Tit.  ii. 
14.  Therefore  they  overthrow  the  grace  of  Chrift, 
and  the  Gofpel,  and  labour  under  a  fundamental 
error,  who  turn  the  whole  of  their  thoughts  towards 
juftification,  b.eing  no  way  felicitous  about  their  fanc- 
tification. 

2.  FROM  this  doctrine,  follows  the  poflibility  of 
holinefs,   and   of  keeping   the   commandments   of 
Chrift  Jefus.     For  if  God  fanctifies  a  man,   he  may 
live  a  holy  life,  nay,  arrive  at  an  excellent  degree  of 
fanctity,  otherwife  our  fanctification  will  be  nothing, 
the  energy  of  the  Gofpel,  and   Holy  Spirit  will   be 
of  no  avail,  and  this  benefit  of  God,  is  totally  laid 
afide. 

3.  SINCE  fanctification  is  the  work   of  God,    it 
follows,  that  no  one  can  be   partaker   of  it  without 
divine  grace,  which  therefore  we  ought  to  apply    for 
ty  daily  prayer.     The  neglect  of  prayer   is   utterly 
inconfiftent  with  fanctihcation. 

4.  SANCTIFICATION    may  be   considered    as    a 
duty  incumbent  upon  us.     Thefe  two,   the   grace 
of  God,   and  man's  induftry   and   care,  correfpond 
exactly  with  each  other.     The  grace    of  God  fup- 
pofes  our  labour,  and   is    given  in    order  that  we 
might  work  out  our  fanctification  •,  again,  our  labour 
preiuppofes  divine  grace,  fince  without  it,    we    can 
do  nothing.     The  tendency  of  which  doctrine,  is  to 

make 


Upon  Sanct'ification.  303 

make  us  humble  and  diligent  •,  humbk  in  implor 
ing  the  grace  of  God,  and  acknowledging  our  own 
mifery,  and  diligent  in  the  performance  of  good 
works. 

WHAT  has  been  obferved  concerning  the  vari 
ous  degrees  of  fanctin' cation,  has  this  tendency,  viz. 
that  every  one  mould  examine  himfelf,  and  be  well 
informed,  whether  his  fanctification  be  -as  yet  begun, 
and  whether  he  has  arrived  at  any  degree  of  perfec 
tion  in  it  ?  The  principal  mark  of  real  fanctification, 
and  which  is  of  squal  moment  with  all  the  reft,  is, 
that  we  always  be  making  farther  advances  in  rege 
neration. 

WE  mould  now  treat  of  Glorification,  and  eternal 
life,  which  is  the  moft  excellent  benefit,  belonging  to 
the  Chriftian  doctrine.  But  this  treatife  belongs  tp 
the  lail  fection  of  Theology. 


THE 


[     304     ] 

THE    LATTER     PART 
O  F 

CHRISTIAN 
THEOLOGY. 

SECTION.     V. 

Concerning  the  Church^  &c. 

IN  this  Section,  we  are  to  confider,  Firft.  What 
is  meant  by  the  Church.  Second.  We  fhall  treat 
of  its  government.  Third.  Difcipline.  Fourth. 
Its  various  ftate. 

CHAP.     I. 

Concerning  the  Church  in  general. 

HE  R  E  we  have  to  fee,  Firft.  In  general  what 
we  are  to  underftand   by   the  Church.     Se 
cond.     Who  are  its  members.    Third.     What  are 
its  characterifticks,  or  marks.     Fourth.     What   are 
its  attributes. 

I.  THE  Church  is  the  united  body  of  men,  who 
are  called  to  eternal  life  by  the  Gofpel.  But  fince 
the  term  Church  is  varioufly  underftood,  its  various 
acceptations  fliould  be  accurately  diftinguiihed,  as 

this 


Concerning  the  Church  in  general.  305 

this  will  afford  us  an  eafy  folution  of  the  various 
queftions  which  are  ufually  moved  concerning  this 
argument, 

i.  THE  Church,  in  its  mofl  extenfive  fignifica- 
tion,  denotes  all  men  who  profefs  the  Chriftian 
faith,  whatever  place,  or  fed  they  belong  to. 

SOMETIMES,  it  denotes  any  one  particular  a£ 
fembly,  or  more,  who  are  united  together,  by  a  cer 
tain  common  bond  :  Thus  we  fay,  the  Church  of 
Geneva,  the  Church  of  Rome,  &c. 

3.  THE  Church  may  be  confidered,  as  it  re- 
fpeds  only  fuch  as  are  truely  faithful,  all  pious  and 
eledl  perfons,  who  fincerely  worfhip  God,  and  this 
is  the  true  Church  of  Chrifl — his  true  Body.  Yet 
it  oftentimes  happens,  that  the  Scripture  attributes 
to  the  Church  in  genaral,  what  is  only  applicable 
to  the  faithful. 

THE  Church  is  varioufly  divided.  We  difmifs 
that  trite  divifion  of  it  into  militant  and  trium 
phant,  becaufe  that  diftinclion  has  no  foundation 
in  Scripture.  But  it  is  divided  into  vifible,  and 
invifible.  The  former  is  that  external  fociety, 
which  is  made  up  of  the  faithful,  and  reprobates. 
But  the  latter  includes  only  the  faithful.  It  is 
termed  invifible,  not  as  if  the  faithful,  or  their 
works  were  invifible,  but  becaufe  fuch  as  are  truly 
faithful  are  known  to  God  alone,  and  becaufe  they 
are  intermixed  with  hypocrites,  and  do  not  confti- 

tutc 


306  Part  II.  Stff.  V.  Chap.  I. 

tute  any  vifibie  body,   and  diftindt,  or  felecl  foci- 
ety. 

INTO  univerfal,  and  particular.  The  Univerfal, 
or  Catholic  Church,  is  difpenfed  over  the  whole 
earth,  and  extends  itfelf  to  all  places,  and  perfons. 
That  Church  is  termed  particular,  which  is  of  any 
one  place. 

INTO  pure,  and  impure.  But  a  particular 
Church  may  be  pure  or  impure.  Firft.  With  re- 
fpect  to  doctrine ;  and  it  is  called  Orthodox,  or 
Heterodox. 

2.  WITH  refpect  to  worfhip,  which  may  be  either 
pure  or  corrupt. 

3.  MORALS.     For  according  as  fcandals  are  un 
common,  or   frequent,   or  as  they  increafe,  or  are 
fupprefled,  in  any  Church,  that  Church  is  denomir 
nated  pure,  or  impure. 

4.  WITH  refpect  to  difcipline  :    For  in   order 
that  any  Church    might  maintain  its  purity,   the 
cxercife  of  Apoftolical  difcipline  is  requifite,  &c. 

5.  UNION.     Thofe  who  maintain  this  union,  ac 
cording  to  fincerity,  and  charity,  are  denominated 
pure  ;  but  fuch  as  violate  it,  and  without  caufe  fepa- 
rate  from  others,  are  termed  Schifmatical. 

BUT  it  is  necerTary,  that  fuch  as  would  be  faved, 
Should  aflbciate  with  the  Church,  Acts  ii.  47.  And 

the 


Concerning  the  Church  in  general.  307 

the  Lord  added  to  the  Church  daily,  fuch  as  fhould 
be  faved.  Hence  it  may  with  propriety  be  faid, 
that  without  the  Church  there  can  be  no  falvation  ; 
which  ou^ht  to  be  underftood  of  the  Univerfal 
Church,  but  not  of  any  particular  one  :  For  there  is 
no  particular  Church,  out  of  which  falvation  might 
not  be  obtained,  though  it  cannot  be  gained  fo  rea 
dily  in  all  churches. 

II.  ALL  perfons  whatever,  who  embrace  the 
Chriftian  faith,  in  a  certain  fenfe,  may  be  denomi 
nated  members  of  the  Church  ;  but  accurately 
fpeaking,  the  faithful  alone  are  its  members  -, 
Wherefore,  the  wicked  are  by  no  means  to  be 
deemed  fuch,  though  they  maintain  external  com 
munion  with  it.  Matt.  xiii.  See  the  parable  of 
the  tares,  and  the  wheat.  The  wicked  are  ungod 
ly  perfons,  and  hypocrites  :  Ungodly,  viz.  fuch  as 
make  an  open  proferfion  of  impiety  •,  none  of  which 
would  be  found  in  the  Church,  if  the  difcipline  of 
the  Apoftles  took  place.  But  an  intermixture  of 
the  good,  and  of  the  evil,  cannot  be  prevented  in 
the  Church. 

BUT  the  duty  of  members  is  threefold.  Firflr. 
An  external,  and  public  profefTion  of  the  Chriftian 
faith  i  to  which  may  be  referred,  public  wormip, 
£icred  afiemblies,  and  the  ufe  of  the  facraments. 
Second.  Due  fubjedion  to  that  order  which  is  con- 
ftituted  in  the  Church,  to  Paftors,  and  to  the  Church. 
Heb.  xiii.  17.  Obey  them  that  have  the  rule  over 

you, 


308  Part  II.  Seff.  V.  Chap.  I. 

you,  and  fubmit  yourfelves.     Third.  Purity  of  life, 
and  manners,  especially  chanty. 

III.  INQUIRY  is  made,  concerning  the  marks, 
or  characters  of  the  Church,  what  they  are  ?  In 
order  to  the  folution  of  which  queftion,  we  ought 
to  fix  what  we  are  to  underftand  by  the  Church. 
If  it  denotes  all  true  believers,  or  the  invifible 
Church,  then  no  marks  of  it  can  be  produced,  but 
thofe,  by  which  fuch  perfons  as  are  truly  faithful, 
are  diflinguifhed  from  others.  But  ifweunder- 
ftand  a  particular  Church,  then  the  marks  may  be 
afligned,  by  which  the  more  pure  focieties  are  dif- 
tinguimed  from  fuch  as  are  impure.  But  thefe 
marks  are  none  elfe,  but  purity  of  doctrine,  wor/hip, 
difcipline,  and  manners.  To  which,  the  more  or 
lefs  any  Church  accedes,  the  more  or  lefs  it  is  to 
be  deemed  pure, 

THE  Romans  lay  down  fifteen  marks  of  the 
true  Church,  and  indeed  the  moil  of  them  are  fuch, 
as  agree  with  their  own  Church.  Firft.  The  title  of 
Catholick.  Second.  Antiquity.  Third.  Uninter 
rupted  duration.  Fourth.  Amplitude.  Fifth.  A 
fucceffion  of  Bimops.  Sixth.  Agreement  as  to  the 
fame  doctrine.  Seventh.  The  union  of  the  mem 
bers  with  each  other,  and  with  their  head.  Eighth. 
Sanctity.  Ninth.  Efficacy  of  doctrine.  Tenth. 
The  fanctity  of  the  lives  of  its  authors.  Eleventh. 
Miracles.  Twelfth.  Prophecy.  Thirteenth.  Con- 
feflion  of  their  adverfaries.  Fourteenth.  The  un 
happy  fate  of  their  enemies.  Fifteenth.  Tempo 
ral  'felicity.  Thefe  marks  are  either  abfurd,  or 

falfe, 


Concerning  the  Church  in  gentrdl.  309 

falfe,  as  i.  3.  4.  5.  Contrary  to  the  word  of  God, 
or  fuch  as  do  agree  with  the  Romifh  Church,  as 
2.  ii.  12.  But  concerning  thefe,  let  the  writings 
of  Divines  be  confulted. 

IV.  THE  attributes  of  the  Church,  according  to 
the  word  of  God,  are  Unity,  Univerfality,  and  Sanc 
tity. 

i.  UNITY,  for  the  Church  of  Chrift  is  one,  and 
not  more,  which  may  be  feen  every  where  in  the 
New  Teftament,  where  mention  is  made  of  only 
of  one  Church,  as  Eph.  iv.  4-6.  There  is  one  body, 
and  one  fpirit,  even  as  ye  are  called  in  one  hope, 
of  your  calling,  &c.  Therefore,  no  particular 
Church  can  affume  the  title  of  a  church  exclu-* 
fively. 

«.  UNIVERSALITY,  or  its  being  Catholick. 
For  the  Church  is  diffufed  over  the  whole  world, 
and  all  Chriftians  conftitute  only  one  body,  fo  that 
the  title  of  Catholick  is  not  to  be  limited  to  any1 
particular  Church. 

3.  SANCTITY.  Eph.  v.  27.  phrift  loved  the 
Church  that  he  might  prefent  it  to  himfelf,  a  glo 
rious  Church,  i.  e.  not  having  fpot  or  wrinkle,  but 
jhat  it  mould  be  holy.  Which  fanftity  is  federal, 
or  external,  as  it  is  feparated  from  the  world,  and 
dedicated  to  God  •,  or  real,  and  internal,  as  the  true' 
members  of  the  Church,  are  cleanfed  from  the  de 
filements  of  the  world. 

THERE 


Part  II.  SeSl.  V.  Chap.  I. 

THERE  are  three  other  attributes  which  are  ufu- 
ally  afcribed  unto  the  Church.  Firft.  Authority. 
Second.  Infallibility.  Third.  Perpetuity. 

AUTHORITY.  In  the  Church  there  is  no  author 
ity,  properly  fpeaking,  befides  the  authority  of 
Chriit.  But  whatever  things  are  tranfacted  by  the 
Church,  or  his  Minifters  derive  their  whole  author 
ity  from  Chrift.  And  do  not  bind  men's  con- 
fdences  but  as  far  as  they  are  done  in  his  name. 
For  in  that  cafe,  whatever  the  Church  does,  Chrift 
ratifies.  Matt,  xviii.  18-20.  YvHiatfoever  thing  ye 
mall  bind  upon  earth,  mall  be  bound  in  Heaven. 
John  xx.  23.  With  refpect  to  things  necefTary  to 
falvation,  the  Church  has  no  power  to  advance  new 
laws,  or  to  make  any  new  articles  of  faith  ;  in 
other  cafes,  which  God  hath  not  determined,  and 
yet  ought  to  be  determined,-  for  the  prefervation 
of  order,  the  Church  may  enact  laws,  for  otherwife 
no  fociety  could  fubfift,  i  Cor.  xiv.  40.  Let  all 
things  be  done  decently  and  in  order.  Thus,  with 
refpect  to  the  various  circumftances  of  divine  vvor- 
fhip,  time,  place,  &c.  the  Church  may  determine, 
providing  that  its  determination,  be  conformable 
with  the  laws  of  the  Gofpel,  Prudence,  and  Char 
ity,  and  all  ought  to  fubmit  to  ftatutss  of  this  na 
ture. 

As  to  infallibility,  it  is  fufHciently  evident,  from 
what  has  been  already  obferved,  that  it  does  not 
belong  to  the  Church.  The  Romans  arTert,  that 
the  Church  is  infallible,  i.  e.  that  it  cannot  err  in 
doctrine,  or  concerning  doctrine,  or  manners.  But 

they 


Concerning  the  Clwrth  in  general.  3*1 

they  have  not  as  yet  defined,  what  that  infatHbfe 
Church  is,  whether  it  be  the  Pope,  or  UniverfM 
Council,  or  the  Pope  and  Council  conjointly.  But, 
Firft.  Though  we  mould  grant  that  the  Church  is 
infallible,  i.  e.  that  it  cannot  err,  how  will  they 
prove,  that  that  privilege  belongs  to  the  Romilli 
Church,  rather  than  to  the  Greek,  or  our  Church. 
Second.  There  is  no  fuch  privilege  :  It  is  imporTi- 
ble  indeed,  that  the  true  Church,  i.  e.  true  believ 
ers,  can  err  fundamentally,  for  in  that  cafe,  there 
would  be  no  faithful  perfon  to  be  found  in  the  world  -, 
but  any  vifible  Church  may  err. 

WE  prove  that  the  Church  is  not  infallible. 
Firft.  Becaufe  if  fo  excellent  a  prerogative  were 
granted  to  the  Church  by  God,  the  Scripture  would 
have  informed  us  of  it,  which  it  no  where  does. 
That  paflage  Matt,  xviii.  17.  And  if  he  mail  ne 
glect  to  hear  them,  tell  it  unto  the  Church*  and  i 
Tim.  iii.  15.  Where,  according  to  the  Romans,  the 
Church  is  termed  the  pillar,  and  ground  of  the 
truth,  make  nothing  for  their  purpofe,  and  though 
they  attributed  any  thing  to  the  Church,  they  do  not 
fpeak  of  the  Romifh,  more  than  any  other  Church. 
Second.  The  Scriptures  overthrow  this  infallibil 
ity,  when  they  foretel  the  defection  of  Chriftians 
from  truth,  and  piety,  and  the  coming  of  falfe 
teachers  ;  alfo  when  they  command  the  faithful  to 
examine  into  the  truth  of  doctrines.  Third.  Every 
particular  Church,  the  Pallors  of  a  Church,  or  any 
particular  denomination  of  Chriftiaus  may  err, 
therefore,  the  whole  united  body  of  Chriftians, 
and  Pallors  may  err.  Fourth,  Iliftory  informs  us, 

that 


312  Part  II.  Sect.  V.  Chap.  1. 

that  the  Jewim  and  Chriftian  Church,  as  likewise 
the  rulers  of  both,  nay,  whole  general  Councils 
have  erred.  Particularly  the  Romifh  Church,  and 
the  Pope,  have  erred  moft  bafely,  which  will  fuf- 
ficiently  appear,  by  looking  into  the  Councils  of 
Conftance,  and  Trent  •,  it  is  likewife  confirmed 
from  this,  viz.  that  Councils  have  made  decrees 
directly  contrary  to  each  other. 

PERPETUITY.  Which  fignifies  that  the  Church 
will  endure  to  the  end  of  the  world.  A  queftion 
is  here  moved,  between  us  and  the  Roman  Church, 
whether  the  Church  can  totally  decay  ?  We  anfwer 
that  it  cannot.  Firft.  Becaufe  it  is  impoffible  that 
it  mould  be  totally  extinguished.  Second.  It  is 
likewife  impoffible,  that  no  faithful  perfons  mould 
be  found  in  the  world.  But  the  Church  may  fall 
away,  i.  e.  Firft.  The  number  of  faithful  men,  or 
ofChriftians,  maybe  greatly  diminimed,  and  er 
rors,  abufes,  ignorance,  vice,  may  almoft  every 
where  prevail.  In  fuch  circumftances,  the  Church 
apoftatifes,  in  part,  but  not  totally,  and  fuch  was 
the  ftate  of  it  before  the  reformation.  Second. 
There  is  no  particular  Church,  which  may  not 
apoftatife  from  the  faith,  and  embrace  the  moft 
grievous  errors,  yet  it  is  fcarcely  poflible,  that  fuch 
corruption,  mould  infect  all  its  members  to  fuch  a 
degree,  that  none  truly  faithful  mould  remain. 
This  may  be  proved,  Firft.  From  Scripture.  For 
a  dreadful,  and  nearly  a  general  apoftacy  was  pre 
dicted.  2  Theff.  ii.  3.  For  that  clay  (hall  not 
come,  except  there  come  a  falling  away  firft.  2 
Tim.  iii.  i.  &c.  Rev.  xiii.  8.  and  xii.  5.  6.  7. 

Second* 


Concerning  the  Church  in  general.  313 

Second.  Experience  teacheth  the  fame  thing.  Un- 
,  der  the  Old  Teilament,  the  Church  was  not  always 
eminent,  and  the  number  of  the  faithful  was  but 
fmall,  as  in  the  times  of  Noah,  Elias,  Antiochus, 
&c.  Under  the  New  Teftament,  innumerable 
Churches  had  apoftatifed,  both  in  Afia  and  in  Afri 
ca.  The  whole  world  had  almoft  revolted,  under 
the  Arians  •,  and  in  the  following  centuries,  fuch  a 
dreadful  defection  happened  in  the  Latin  Church, 
from  purity  of  doctrine,  worfhip,  and  morals,  that  he 
muft  be  blind  who  could  deny  it. 

THE  principal  ufes.  I.  The  great  kindnefs  of 
God  towards  mankind,  whofe  pleafure  it  was,  to  col 
lect  a  Church  from  among  them  ;  likewife  the  hap- 
pinefs  of  our  ftate,  whom  he  hath  called  to  be  its 
members.  Heb.  xii.  22.  23.  Under  which  title 
let  us  exprefs  our  gratitude  to  him,  efpecially  when 
we  reflect,  that  we  are  of  the  number  of  thofe,  who 
have  been  favoured  with  the  purer  light  of  the  Gof- 
pel,  and  have  been  freed  from  Idolatry,  and  thofe 
errors  which  have  crept  into  the  Church. 

2.  THE  fecond  ufe  is  taken  from  the  title  of 
Catholic  ;  which  word  denotes,  that  there  is  only 
one  Church  diffufed  over  the  whole  world,  whence 
it  follows,  that  all  Chriftians  fhould  maintain  unity, 
and  concord  with  each  other.  In  this  refpect,  the 
ftate  of  the  Church  is  very  imperfect.  For  that 
union  is  deftroyed  by  fchifms,  fects,  anathemas,  fo 
that  there  is  not  one  Church,  but  many,  oppofing 
each  other  by  mutual  animofities. 

Y  3.  THE 


314  Part  II.  Sect,  V.  Chap,  I. 

3.  THE  third  ufe  will  be,  to  treat  of  the  threefold 
duty  of  the  members  of  the  Church,  which  we  have 
inculcated  above.  All  indeed  make  a  public,  pro- 
feffion  of  the  Chriftian  faith,  but  many  do  not  fub- 
mit,  to  order  and  difcipline,  and  the  feweft  in  num 
ber  teftify,  their  being  Chriftians  in  reality,  by  theiif 
faith  ?  and  innocence  of  morals. 

FROM  the  Church  being  denominated  holy,  we 
conclude,  that  the  principal  fcope  of  the  divine  vo 
cation,  is  fanctity,  and  that  it  is  the  duty  of  Chrif 
tians  to  be  intent  upon  holinefs,  and  to  feparatc 
themfelves  from  the  pollutions  of  the  world,  which, 
if  any  one  neglects  to  do,  he  to  no  purpofe,  boafts 
of  the  ap pel latien  of  Chriftian,  nor  do  fuch  belong 
to  the  Church.  At  prefent  there  are  many  impious, 
and  openly  prophane  perfons  in  the  Church,  on  ac 
count  of  the  defect  of  difcipline,  who  yet  ought  by 
no  means  to  be  tolerated,  as  likewife  many  hypo 
crites,  who  are  unknown  to  men  •,  but  let  us  reflect, 
that  God  knoweth  thofe  that  are  his,  and  that  the 
time  is  approaching,  when  he  will,  feparate  them 
from  true  believers.  2  Tim.  ii.  19.  The  foun 
dation  of  God  ftandeth  fure,  having  this  feal,  the 
Lord  knoweth  them  that  are  his.  Matt.  xiii.  42. 

C    PI    A    P.        II. 

Of  thf  Government  and  Minijlry  of  the  Church. 

S  the  Church  is  governed,  Firft.     By  the  Mi- 
niftry.     Second.  By  Difcipline,  we  (hall  here 
treat  of  both. 

I.  OF 


VpDh  the  G.  and  M.  of  tie  Cblirch.  515 

I.  OF  the  Miniftry.  Here  in  the  firft  place,  we 
/hall  treat  of  the  inftitution  of  the  Miniftry.  Se 
condly.  Of  the  Miniflers  thcmfelves.  Thirdly. 
Their  Vocation.  Fourthly.  Their  Office. 

IT  has  been  the  Divine  pleafure,  in  order  to  col 
lect,  and  to  preferve  his  Church,  to  make  ufe  of  the 
miniftration  of  men.  He  did  not  chufe  to  teach,  or 
govern  his  Church  by  Angels,  or  extraordinary  re- 
velations  ;  but  he  chofe  the  Miniftration  of  men,  of 
his  consummate  wifdom,  and  made  choice  of  this 
mean,  as  being  moft  agreeable  to  the  nature  of  man. 

\ 

THE  neceffity,  and  divine  origin  of  the  Miniftry, 
may  be  proved  from  various  paffages  in  Scripture. 
Eph.  iv  ii.  Chrift  gave  fome  Apoitles,  fome  Pro 
phets,  fome  Evangelifts,  fome  Paftors  and  teachers. 
Acts.  xiv.  23.  Tit.  i.  5.  Where  Paul  writes  to  Ti 
tus,  that  he  left  him  in  Crete,  to  ordain  Elders,  or 
Prefbyters.  The  univerfal  confent,  and  conftant 
practice  of  all  churches  that  ever  exiited,  prove  this, 
as  likewife  the  fignal  utility,  and  neceflity  of  this 
office.  For  without  it,  neither  knowledge,  nor  pie 
ty,  nor  order,  nor  union,  could  be  maintained* 

Eph.  iv.    12.    13,  He  gave  paftors fortheper- 

fecling  of  the  Saints,  for  the  work  of  the  Miniftry, 
for  the  edifying  of  the  body  of  Chrift,  until  we  come 
in  the  unity  of  the  faith.  And  fuch  is  the  nature  of 
every  fociety,  that  it  ftands  in  need  of  fome  govern 
ment  over  it,  fo  that  diforder  and  confufion,  might 
be  prevented,  which  Fanaticks,  and  fuch  as  oppofe 
the  Miniftry,  are  fo  eager  to  introduce* 

Y  2  II.  BUT 


Ji6  Part  II.  Seff.  V.  Clap.  II. 

II.  BUT  the  Minifters  whom  God  thought  fit  to 
employ,  are  either  extraordinary  or  ordinary.  The 
extraordinary  are,  Firft.  Apoftles,  whofe  vocation  is 
related,  Matt.  x.  12.  Their  prerogatives  are  as  fol 
low,  (a)  They  were  chofen  and  commiflioncd  bv 
Chrift  himfelf.  (b)  They  were  witnefies  both  of  his 
life,  and  refurredtion.  Acts,  i.  21.  22.  (c)  They 
were  inftrucled  by  the  Holy  Ghoft,  who  lead  them 
unto  all  truth,  (d)  They  were  fent  unto  all  nations, 
Matt,  xxviii.  19.  So  that  being  bound  to  no  par 
ticular  flock,  and  becaufe  they  were  the  nrft  preach 
ers  of  the  Gofpel,  they  are  denominated  the  founda 
tions  of  the  Church.  Eph.  ii.  20. 

2.  PROPHETS,  of  whom   feme  predicted  future 
events  and  announced  hidden  things,   which  they 
had  by  divine  revelation,  fuch  as  Agabus,  Acls  xxi. 
10.     Others  taught  and  interpreted   the   Scripture, 
in  which  fenfe  the  word  Prophecy  is  underftood.      i 
Cor.  xiv.   1-4.  &c. 

3.  EVANGELISTS.     Thefe  were  the  Apoftles  vi 
cars,  or  affiftants,  who  were  fent  to  various  parts  of 
the  world  -,  fuch  were  Titus,  Lucas,  &c. 

WITH  refpecl  to  ordinary  Minifters,  it  ought  to 
be  obferved  fin!  of  all  :  That  Chrift  and  his  Apo 
ftles,  instituted  no  new  form  of  Government ;  but 
followed  that  which  took  place,  in  the  fynagogues 
of*  the  Jews.  This  is  difcernable  in  other  points. 
For  both  the  Sacraments,  and  form  of  divine  wor- 
fhip,  viz.  praifes,  reading,  prayers,  and  the  particu- 
liir  circurnttances  of  their  facred  aiTernblies,  and 

discipline, 


Upon  the  G.  and  M.  of  the  Church.  3 1 7 

discipline,  of  which  we  are  Toon  to  treat,  were  derived 
from  the  practice  of  the  Jews. 

IN  their  fynagogues  were  elders,  or  Prefbyters  ; 
likewife  there  was  a  Prefident,  or  Ruler  of  the  fy- 
nagogue,  Bifhop,  Charan,  head  of  the  Church,  or 
Angel  of  the  congregation.  Lightfood  demonflrates 
this  fully,  Vol.  II,  P.  20.  and  279.  Hence  the 
Apoftles  null  retained  thefe  names.  I  Tim.  iii.  i. 
i  Pet.  v.  i.  Rev.  ii  i.  With  refpecT:  to  the  fignifi- 
cation  of  which  names,  we  are  not  to  judge  according 
to  the  modern  ufe  of  them,  or  the  ideas  which  at  pre- 
fent  we  affix  to  them,  but  from  the  ufage  and  prac 
tice  of  the  Jews,  and  primitive  Chriftians.  There 
fore,  for  the  government  of  the  Church,  were  ap 
pointed  Bifhops,  Prefbyters,  Minifters,  &c. 

IT  may  be  afked  here,  whether  the  office  of  Bi 
fhops,  be  different  from  the  office  of  Prefbyters,    fo 
as  that   Prefbyters  and  Bifhops,   do  conftitute   two 
diftinct  orders.     We  anfwer,  that  there  is  no  efien- 
tial  difference  between  them,  and  that  they  both  be 
long  to  the  fame  order.  For  the  Scripture  confounds 
Bifhops  and  Prefbters  together,  fee  Acls  xx.   17. 
compared  with  verfe  28.    Tit.  i.  5.    compared  with 
verfe  7.      Yet   it  cannot  be  denied,  that  in. the  pri- 
mative  Church,  there  was   always  a    Prefident,   or 
head  of  the   Prefby  tery,  who  prefided  over  others, 
who  were  in  a  ftate  of  equality  with   himfelf.     This 
is  invincibly  proved,  from  the  catalogues  of  Bimops,, 
to  be  found  in  Eufebius  and  others.     In  them,  we 
may  fee  the  names  of  the  Bifhops  belonging    to  the 
principal  churches,  many  of  whom  were  .ordained, 
Y  whilft 


318  Part  II.  SeR.  V.  Chap.   II. 

whilft  the  Apoftles,  but  efpecially  John,   were  ftill 
alive. 

IT  is  afked,  whether  there  be  two  kinds  of  Prefby- 
ters,  fome  of  whom  do  preach  the  Gofpel,  and  others 
are  employed  with  Minifters,  in  the  government  of 
the  Church,  and  who  with  us  are  termed  Anciens 
or  EJders  (Aeltefte)  ?  We  anfvver,  that  their  infti- 
tuticn  is  of  advantage,  yet  it  cannot  be  proved, 
either  from  ecclefiaftical  hiftory,  or  from  Scripture. 
That  p^flao-e,  i  Tim.  v.  17.  Let  the  Elders  that 
rule  well  be  counted  worthy  of  double  honour,  efpe 
cially  they  who  labour  in  the  word,  and  doctrine, 
proves  nothing ;  otherwife  it  would  follow,  that  a 
reward  was  due  to  ruling  Elders. 

THE  office  and  inftitution  of  Deacons  is  defcribed, 
Acts  vi.  It  is  to  be  lamented,  that  this  order  has 
been  abolifhed  in  the  moft  of  Churches.  Afterwards, 
other  orders  were  conftituted,  as  may  be  feen  in 
the  Church  of  Rome,  and  Greece.  In  the  Church 
of  Rome,  are  the  Orders,  viz.  four  lefTer  ufhcrs, 
Readers,  Acolytes,  Exorcifts,  three  greater,  Sub- 
deacons,  Deacons,  Prefbyters  or  Priefts  •,  afterwards, 
for  the  prefervation  of  order,  Ar-  hbifhops,  or  Me 
tropolitans,  were  fet  over  the  Bifhcps  of  each  Pro 
vince,  over  thefe  again  were  placed  Primates,  or  Pa 
triarchs,  and  over  them  the  Pope.  In  fubfequent 
ages,  is  added,  the  office  of  Cardinals,  who  were 
formerly  Prefbyters,  and  Deacons,  belonging  to  the 
Church  of  Rome.  Hence  the  distinction,  between 
Cardinal  JBifhcps,  and  Cardinal  Deacons. 

III.  WITH 


Upon  the  G.  find  M.  of  the  Church.  3 1 9 

III.  WITH  refpect  to  the  vocation  of  Minifters, 
there  are  two  particulars  which  merit  our  attention. 
Firft.  The  qualifications  of  the  perfons  to  be  called, 
Second.  By  whom  the  call  is  to  be  rendered. 

1.  As  to  the  former,  Paul  informs  us,  i  Tim.  iii. 
1-7.   If  a  man  defireth  the  office  of  a  Bifhop,  he  de- 
fireth  a  good  work,  &c.     And  the  qualifications  of 
a  Bifhop,  according  to  Paul,  refpect  either  his  learn 
ing,   or  morals.     Hence  emerges  a  twofold  duty, 
viz.  the  one  of  fuch  as  prefer  the  call,  and  the  other 
of  fuch  as  are  called.  The  former  ought  to  confider 
attentively,  whether   the   perfons    whom  they  call, 
are  furnimed  with  neceflary  endowments.     But   the 
latter  mould  take  care,  that  they  be   properly   pre 
pared  for  undertaking  the  minifterial  office,  by   ftu- 
dy,  reading  the  Scriptures,  but  efpecially   piety  and 

prayer. 

i 

2.  THE  right  of  vocation  belongs  to   Prefbyters, 
and  the  Church.     Tit.  i.  5.   Acts  xiv.  27.    Prefby 
ters,   have  the  right  of  examination,   election,   and 
ordination.     But  the  Church  are  inverted    with  the 
right  of  approbation,  or  refufal  ;  fo  that  the   abufe 
might  in  no  wile  be  approved  of,  which  hath  pre 
vailed  in  the  moft  of  Churches,  that  Bimops   mould 
be  appointed  at  the  pleafure  of  Princes,  and  the  vo 
cation  of  Paftors  depend  upon  the  civil  magiftrate, 
which  oppofes  the  word  of  God,  and  the  practice  of 
the  primitive  Church,  and  has   been   the  fource  of 
many  evils  in  the  Church. 


BUT 


320  Part  II.  Sett.  V.  Chap.  II. 

BUT  that  order  which  ought  to  be  obferved  in 
the  vocation  of  Paftors,  is  not  neceffary,  unlefs  in  a 
Church  already  conflituted.  The  cafe  is  quite  other- 
wife,  with  refpecT:  to  a  Church  when  decayed,  or 
.which  has  not  yet  been  eftablifhed.  So  that  the 
Romans,  without  caufe,  enter  into  a  controversy 
with  us,  refpecting  the  vocation  of  our  Reformers, 
feme  of  whom  yet  had  their  vocation  in  the  Romifh 
Church.] 

IV.  THE  office,  and  duty  of  Paftors,  of  Minifters 
of  the  Church,  confifts,  Firft.  In  preaching  of  the 
Word.  Tit.  i.  9.  2.  Tim.  iv.  i.  2.  Preach  the  word, 
be  inftant  in  feafon,  out  of  feafon,  reprove,  rebuke, 
exhort  with  all  long  fuffering,  and  doctrine.  Se 
cond.  The  government  of  the  Church,  which  was 
committed  to  them,  by  Chrift.  i  Tim.  iii.  5.  and 
through  the  whole  of  the  New  Teftament :  And  it 
hath  been  retained  by  the  ancient  Church,  for  the 
fpace  of  fifteen  centuries.  But  at  prefent,  under  the 
Reformation,  the  power  of  governing  the  Church, 
and  theexercife  of  difcipline,  is,  in  the  moft  of  pla 
ces,  extorted  from  Minifters  by  the  political  magi- 
ftrate  •,  fo  that  nothing  now  remains  to  them,  but 
the  power  of  preaching,  and  they  can  only  be  term 
ed  Preachers,  but  not  Rulers,  or  Paftors  of  the 
Church.  In  the  primitive  Church,  all  Minifters  did 
not  preach,  and  there  were  many  who  were  entirely 
taken  up  in  its  government.  It  is  likewife  of  uti 
lity  to  hold  Synods,  in  which  ecclefiaftical  matters 
fliould  be  handled,  in  order  that  Paftors  might  be 

kept 


Upon  the  G.  and  M.  of  the  Church.  321 

kept  within  the  bounds  of  their  duty,  and  order  be 
maintained  and  preferved  in  the  Church. 

THE  ufe  of  this  doctrine  refpects  either  the  Laity, 
or  the  Church,  or  Minifters  themfelves. 

I.  HERE  the  goodnefs  and  \vifdom   of  God  arc 
ponfpicuous,   who  has  made  fuch  provifions  for  the 
Church's  edification,  by  the  inftitution  of  a  Miniftry ; 
and  besides,  the  neceiiity  of  this  office  ought  to  be 
acknowledged  :   For  it  is  by  his  Minifters  that  Chrift 
overrules,    and    fuperintends     what  relates    to    his 
Church  ;  it  is  by  them  that  he  invites  the  faithful, 
and  conducts  them  to  eternal   life.     Minifters  arc 
God's  affiftants,  in  the  work  of  falvation,    and  with 
out  their  miniftration  the  Church  could  not  fubfift. 
Wherefore  it  is  the  duty  of  Chriftians,  to  render 
thanks  unto  God,  for  fo  great  a  benefit,  to  demean 
themfelves  reverently  towards  the  facred  miniftry, 
and  hold  them  in  eftimation. 

AGAIN,  they  ought  to  make  a  proper  ufe  of 
them,  to  fubmit  themfelves  to  their  Paftors,  both  in 
doctrine,  and  difcipline.  Heb.  xiii.  17.  Obey  them 
that  have  the  rule  over  you,  and  fubmit  yourfelves  : 
for  they  watch  for  your  fouls,  as  they  that  muft 
give  account,  that  they  may  give  it  with  joy,  and 
not  with  grief.  Which  if  any  refufe  to  do,  they 
offend  againft  Chrift,  and  bring  down  eternal  de- 
ftruction  upon  their  own  fouls,  &c. 

II.  THESE  things  ought  to  be  carefully  weighed 
by  Minifters  :  Let  them  reflect  upon  the  dignity, 

and 


322  Pan  II.  Sett.  V.  Chap.  II. 

and  nature  of  this  mofl  facred  function.  Its  dig 
nity  is  of  fuch  high  importance,  as  cannot  be  fur- 
paffed,  which  the  very  nature  and  fcope  of  this  of 
fice  fufficiently -evince  ;  confequently,  fuch  as  are 
inverted  with  this  office,  or  afpire  after  it,  fhould 
demean  themfelves  in  fuch  a  manner,  as  to  be  wor- 
^thy  of  it  :  Let  them  reflect,  that  they  are  men  of 
God,  the  legates  of  Chrift,  and  fucceffors  of  the 
Apoftles.  Let  them  ufe  their  utmoft  efforts,  to  pu 
rify  themfelves,  by  the  ftudy  and  praciice  of  piety  ; 
and  again,  to  be  furnimed  with  neceflary  gifts.  Let 
them  likcwife  attend  to  the  nature,  and  duties  of 
the  Miniftry,  left  they  mould  imagine,  as  the  mod 
of  men  do,  that  the  whole  of  it  is  difcharged  by 
preaching.  They  labour  under  an  egregious  error, 
who  think  fo.  The  particular  infpection  over  their 
flock,  is  committed  to  their  charge,  private  admo 
nitions,  family  vifitations,  the  exercife  of  difcipline. 
This  Paftors  ought  to  be  continually  intent  upon. 
Befides,  they  ought  to  prefide  over  their  flock,  by 
their  example,  becaufe  this  procures  energy,  and 
authority  to  their  preaching.  Let  fo  much  fuffice 
to  be  obferved  briefly  upon  an  argument  moft  co 
pious. 

CHAP.     III. 

Concerning  Difcipline. 

CONCERNING  Difcipline,  the  two  following 
particulars  are    to  be  confidered.     Firft.  Its 
neceffity.     Second.  Its  nature. 

I.  THE 


Upon  ^Difcipline.  323  \ 

I.  THE  neceflity  of  difcipline  is  dcmonftratcd  by 
three  arguments. 

1.  FROM    the   \yord  of  God,    Matt.   xvi.    19, 
Where   Chrift  fays  unto   Peter,   I  will   give  unto 
thee  the  keys  of  the  kingdom  of  Heaven.  And  xviii. 
1 8.     i.  Cor.  v.   Concerning  the  excommunication 
of  the  inceftuous  perfon.    Likewife,  the  Epiftles  to 
Timothy  and  Titus.     Which  paflages  are  expound 
ed   in  our  treatife,  upon  the  fources   of  the  degene 
racy  of  Chriftianity,   part  2.   c.   2.  which   any   one 
who  pleafes  may  confult. 

2.  FROM  the  practice  of  both  the  Jewifh,  and 
Chriftian    Church.     Firft  of  the  Jewim.   Church. 
For  that  form  of  ecclefiaftical  government,  which  the 
Lord  Jefus  and  his   A  pomes  prefcribed,  was,  ac 
cording  to  that,  which  took  place  in  the  fynagogues 
of  the   Jews.      Difcipline,   and   excommunication, 
were  obferved  by  the  Jews,  after  the  captivity,  and 
their  excommunication  was  twofold,  the  firft  Segre 
gation,   by  which  the  delinquent  is  feparated  from 
the  fellowfhip  of  others,   for  fome  time,  fo  that  a 
perfon  could   not  lawfully  converfe  with  him,   with 
freedom  and   familiarity.     The  latter,  Anathema, 
by   which  the  delinquent  is   totally  feparated,  and 
devoted  to  execrations.     Chrift  hath  approved  of, 
and  eftabli  fried  this  order. 

BUT  the  Chriftian  Church,  hath  conftantly  retain 
ed  this  difcipline,  viz.  feparation,  and  excommuni 
cation,  as  is  moft  evident  from  ecclefiaftical  hiftory, 
nor  was  there  any  Church  in  the  primitive  ages  of 

Chrhtianity, 


324  Part  II.  Seff.  V.  Chap.  III. 

Chriftianity,  in  which  it  was  not  obferved.  Many 
things  might  be  faid  here  upon  the  difcipline  of  the 
ancient  Church,  concerning  the  various  degrees  of 
penitents.  But  this  requires  a  particular  treatife. 

3.  FROM  the  nature  of  the  thing  itfelf.  For 
•without  order  and  difcipline,  no  fociety  car*  fubfift. 
But  this  order  is  the  more  neceflary  in  the  Church, 
becaufe  it  is  a  fpiritual  fociety,  which  is  not  govern 
ed  by  force,  or  coercive  power,  as  civil  focieties  are. 
Second.  By  Difcipline  we  confult  the  honour  of  the 
Chriftian  religion,  and  the  Church,  which  might 
bejufUy  called 'in  queftion,  if  it  tolerated  vice,  and 
fcandal ;  it  is  likewife  fubfervient  to  the  converfion 
of  finners,  to  the  edification,  and  confirmation  of 
the  godly.  Whence  it  appears,  how  imperfect  the 
jftate  of  almoft  all  Churches,  is  at  prefent,  being 
deftitute  of  this  facred  difcipline.  The  objections 
which  are  commonly  urged  againft  difcipline,  are 
examined  in  our  treatife  quoted  above.  Part  2, 
Chap.  2. 

II.  As  to  the  nature  of  Difcipline,  we  may  attain 
to  an  accurate  idea  of  it,  by  attending  to  the  fol 
lowing  particulars.  Firft.  By  whom  it  is  to  be  ex- 
ercifed.  Second.  Againft  whom.  Third.  How, 
and  by  what  means. 

i.  THE  exercife  of  difcipline,  belongs  to  the 
Paftors,  and  governors  of  the  Church,  neither  is  it 
lawful,  to  transfer  it  to  others.  There  are  fome 
who  imagine,  that  as  the  people  may  chcofe  this,  or 
the  other  form  of  government  at  pleafure,  and  con 
fer 


Upon  Difcipline.  325 

fcr  authority  on  one,  or  more  perfons,  fo  they  may 
commit  the  government  of  the  Church,  to  the  ma- 
giftrate,  but  this  is  an  egregious  abfurdity  :  For 
here,  the  people  have  no  right,  to  change  that  form 
of  government,  which  Chrift  hath  inftituted.  For 
Chrift  himfelf  hath  delivered  that  government  to 
Paftors,  fb  that  without  facrilege,  it  cannot  be  ex 
torted  from  them.  The  government  of  the  Church, 
and  the  government  of  civil  fociety,  are  two  diftinct 
things,  and  feparate  from  each  other. 

BUT  that  the  exercife  of  difcipline,  and  the  gov 
ernment  of  the  Church,  was  committed  to  Mini- 
fters,  is  evinced,  from  the  titles  given  them,  as 
Governors,  Bimops,  Paftors,  &c.  Likewife,  i  Tim. 
iii.  5.  Heb.  xiii.  17.  &c.  And  this  power  they  al 
ways  were  invefted  with,  until  the  time  of  the  refor 
mation,  when  the  power  of  difcipline  was  wrefted 
out  of  their  hands. 

HERE,  therefore  a  twofold  error  is  to  be  con 
demned.  Firft.  Of  Anabaptifts,  and  Fanaticks, 
who  totally  reject  the  Miniftry.  Second.  Of  Poli 
ticians,  who  have  ufurped  the  authority  of  Paftors, 
and  the  Church. 

2.  DISCIPLINE  is  to  be  exercifed  againft  erro 
neous  perfons  and  fmners.  Againft  the  erroneous. 
Rom.  xvi.  17.  2  John  v.  10.  Tit.  iii.  10.  A  man 
that  is  an  Heretick,  after  the  firft,  and  fecond  ad 
monition,  reject.  Againft  finhers.  i  Cor.  v.  n. 
If  any  that  is  called  a  brother,  be  a  fornicator,  or 
an  Idolater — with  fuch  an  one  do  not  eat  j  and  elfe- 

where* 


326  Part  II.  Sfff.  V.  Chap.  III. 

where.  Yet  difcipline,  and  excommunication, 
ought  not  to  be  levelled  againft  all  who  are  errone 
ous,  or  miners.  But  only  againft  fuch  as  err,  or  fin 
grievoufly,  or  in  a  public  manner. 

3.  WE  are  now  to  fee  how  difcipline  is  to  be  ex- 
ercifed*  In  the  exercife  of  discipline,  fpiritual  means 
ought  to  be  applied,  not  violence,  corporal  pimifh- 
jnents,  imprisonment,  cVc.  But  there  are  two  acts 
of  difcipline,  according  to  the  word  of  God.  The 
firft  is  admonition,  which  muft  be  done,  firfl  pri 
vately,  and  afterwards  in  a  public  manner.  Matt. 
xviii.  15.  If  thy  brother  mall  trefpafs  againfl  thee, 
go  and  tell  him  his  fault,  between  thee  and  him 
alone*  &c.  What  method  is  to  be  obferved  in  ad- 
jnonitions,  we  learn  from  Gal.  vi.  i.  If  any  man  be 
overtaken  in  a  fault,  ye  which  are  fpiritual,  reftorc 
fuch  an  one,  in  the  fpirit  of  meeknefs.  2  Tim.  iv. 
2.  i  Tim.  v.  i.  2.  Rebuke  not  an  Elder,  but  in- 
treat  him  as  a  father,  and  the  younger  men  as  bre 
thren.  Hence  appears,  the  vaft  need  that  Minifters 
{land  in,  of  erudition,  in  order  that  they  might  in- 
ftruct  others,  as  likewife  of  zeal,  boldnefs,  meeknefs, 
patience,  and  fingular  prudence,  for  if  thefe  are 
wanting,  all  admonitions  will  be  to  no  purpofe. 

THE  fecond  act  is  feparation  ;  which  is  twofold, 
lefler  and  greater.  The  lefler  confifts  in  exclufion 
from  the  Holy  Supper.  That  prophane  and  im 
pious  perfons  mould  not  be  admitted  to  the 'Holy 
Supper,  may  be  proved. 

a.  FROM 


Upon  Dijcipline* 

a.  FROM  the  practice  of  the  Jevvifh  Church,  who 
excluded  fuch  from  their  facred  communion. 

b.  FROM  the  conftant  and  univerfal  practice  of 
the  Church,  for  many  centuries. 

c.  BECAUSE  the  Scriptures  prohibit  the  acknow 
ledgement  of  fuch,  as  brethren,  and  forbids  our  eat 
ing  with  them. 

d.  FROM  various  rea{bns,  drawn  from  the  edifi 
cation  of  the  Church,  and  the  falvation  of  iinners. 
Yet  there  are  innumerable  churches  at  prefent,  in 
which  all  are  admitted  indifcriminately  to  the  Holy- 
Supper,   nor  is  it  in  the  power  of  Paftors  to  prevent 
them  of  a  participation  of  it  ;  which  abufe,  truely, 
is  moil  grievous,  and  unfufferable. 

THE  greater  excommunication  is,  that  by  which 
the  Church  declares,  that  it  will  not  account  a  perfon 
as  a  brother,  becaufe  he  openly  teftifies  that  he  is 
not  a  brother.  The  pafiages  of  Scripture,  and  ar 
guments  already  produced,  prove  that  this  ex 
communication  is  of  divine  authority,  and  apoftolic- 
al  mftitution  ;  nor  was  this  matter  ever  controvert 
ed,  during  the  fpace  of  iixtcen  centuries  ;  but  in 
the  time  of  the  reformation,  it  was  always  every 
where  aboliihed  ;  whilil  our  Doclors,  Calvin,  Occo- 
lampaduis,  Bullingerus,  Zevinglius,  and  others  were 
calling  out  loudly  againft  it. 

WE  have  now  to  make  fome  obfervations,  con 
cerning  erroneous  perfons,  or  Hereticks  j  there  are 

fome 


328  Part  II.  Sect.V.  Chap.  III. 

fome  who  imagine,  that  corporal,  nay,  capital  ptm- 
immcnts,  ought  to  be  infilled  upon  them.  Of 
this  opinion  were  *  Calvin,  Beza,  who  wrote  a  trea- 
tife  concerning  Hereticks,  and  others,  among  whom 

O  *  '  O 

we  may  reckon  RyfTenius,  Vol.  II.  p.  158.  Hence 
Servetus  was  burnt  by  Calvin's  influence  at  Geneva. 
But  others  condemn  this  opinion  as  cruel.  The  ma- 
giftrate  can  punifh  none,  nor  cut  them  off  from  the 
world,  unlefs  fuch  as  difturb  the  peace  of  fociety. 
Erroneous  perfons  ought  firft  to  be  admonifhed, 
fecondly,  borne  with.  2  Tim.  ii.  24.  25.  The  fer- 
vant  of  the  Lord  -muft  be  gentle  unto  all  men,  apt 
to  teach,  patient,  &c.  As  long  as  the  error  is  light, 
and  no  damage  threatens  the  Church  thereby.  In 
the  third  place,  they  are  to  be  feparated  and  excom 
municated.  Tit.  iii.  10.  A  man  that  is  an  Here- 
tick,  after  the  firft  and  fecond  admonition,  reject. 
2  John  v.  10.  And  by  thefe  means,  the  edification 
of  the  Church  is  moft  effectually  confulted. 

USES.  Since  discipline  is  of  divine  inftitutionj 
and  of  fuch  neceffity,  who  may  eafily  find,  how  to 
judge,  concerning  the  prefent  ftate  of  the  Church, 
and  what  is  requifite  to  reftore  it  to  its  perfection. 
Any  one,  from  reading  the  writing  of  the  New 
Teftament,  and  the  Hiftory  of  the  ancient  Church, 
will  acknowledge,  that  in  the  prefent  times,  there 
is  almoft  no  difcipline.  There  are  many  churches* 
in  which  adulterers,  thieves,  drunkards,  and  all 
other  attrocious  finners,  are  admitted,  to  the  Table 

of 

*  How  the fe  great  mtn  may  be  excufedyfes  Alph.  'Tur 
ret.  Comp.  of  Eccks.  Hift.p.  392. 


Upon  Difcipline.  329 

of  the  Lord,  there  is  no  excommunication,  and  the 
authority  of  Chrift's  Ministers  is  quite  banimed, 
hence  it  comes  to  pafs,  that  corruption  of  manners 
is  every  where  coming  to  a  greater  height,  neither 
does  the  leaft  glimmering  hope  of  reformation,  ap 
pear.  In  this  moft  deplorable  ftate  of  affairs,  pray 
ers  ought  to  be  offered  up  unto  God,  that  he  would 
have  companion  upon  his  Church  •,  and  Parlors 
ought  to  ufe  their  utmoft  efforts,  to  have  this  holy 
difcipline  reftored. 

2.  THE  duty  of  the  members  of  the  Church,  is 
to  fubmit  to  difcipline.  For  fince  it  is  authorifed  by 
God,  whoever  they  are  who  reject,  or  difpife  it,  in 
that  very  inftance,  mew,  that  they  do  not  belong  to 
the  fheepfold  of  Chrift.  Here  ought  to  be  fhewn  the. 
criminality  of  rebellion  againft  difcipline,  and  of  the 
contempt  of  ecclefiaftical  admonitions,  and  cenfures. 

YET  we  ought  not  to  flop  here  •,  it  is  not  fufficient 
to  falvation,  that  a  perfon  be  obnoxious  to  the  difci 
pline,  and  cenfures  of  the  Church  ;  there  are  many 
impious  perfons  in  the  Church,  many  hypocrites, 
againft  whom  Minifters  do  not  exercife  difcipline, 
becaufe  they  are  unknown,  who  have  free  accefs  to 
the  Holy  Supper.  Such,  though  tolerated,  and  ad 
mitted,  mail  not  efcape  the  juft  judgment  of  God. 
The  Church  is  no  judge  of  things  unknown,  as  it  is 
commonly  exprefled,  but  nothing  is  hid  from  God, 
he  fearcheth  into  our  very  thoughts,  as  well  as  words, 
and  actions.  Wherefore  we  ought  to  entertain,  and 
cherifh  a  moft  ardent  defire  after  real,  folid,  and  in 
ternal  piety,  fo  that  we  may  be  found  blamelefs, 

Z  not 


330  Pan  II.  St£t.  V.  Chap.  IV. 


only  before  men,  which  is  but  of  little  moment, 
but  likewise  in  the  judgment  of  God. 

CHAP.     IV. 

Concerning  the  various  State  of  the  Church. 

T  T  THAT  remains  now,  is  the  laft  chapter  under 
y  V  that  head,  which  relates  to  the  Church,  and 
that  of  considerable  utility,  viz.  concerning  the  va 
rious  ftate  of  the  Church,  which  leads  us  to  confider, 
what  the  ftate  of  the  Chriftian  Church  was,  from  the 
apoftolick  age,  down  to  the  prefent  time,  and  what  it 
will  be  with  refpect  to  doctrine,  worfhip,  manners, 
and  difcipline.  For  upon  thefe  four,  principally  de 
pends  the  fafety  of  the  Church,  and  this  treatife  is 
for  the  moft  part  hiftorical. 

WE  mall  begin  with  the  firft  ages  of  Chriftianity, 
and  thence  proceed,  to  the  following  times,  and 
confider  the  ftate  of  the  Church  under  Popery  ;  in 
the  third  place  we  mail  come  to  the  Reformation  -, 
and  laftly  fpeak  fomething  upon  the  fubfequent  peri 
ods,  until  the  end  of  the  world. 

I.  IN  the  time  of  the  Apoftles,  and  primitive  ages 
of  Chriftianity,  the  Church  was  much  more  pure, 
than  ever  fince,  which  was  owing  chiefly  to  three 
caufes.  Firit.  Becaufe  the  Church  at  that  time  was 
under  the  government  of  the  Apoftles,  who  were 
eminent  for  miracles,  and  authority.  Second.  Be- 
caufe  Chriftians  were  obnoxious  to  perfecutions,  for 
the  Church  is  never  more  pure,  than  when  under 
the  crofs.  Third.  Becaufe,  in  thofe  times,  apofto 

lick 


Concerning  the  various  State  of  the  C.          331 

lick  difcipline  was  executed,  fo  that  then,  there  was 
not  fo  great  a  number  of  impious  perfons  to  be  found 
in  the  Church,  as  in  fubfequent  times.  Yet  vari 
ous  errors  arofe,  likewife  various  offences,  with  ref- 
pe^t  to  doftrine.  It  is  particularly  worthy  of  notice, 
that  the  errors  of  the  ancient  falfe  teachers,  and 
Hereticks,  may  be  reduced  principally  to  three 
heads.  Firft.  There  were  fome  who  erred  with  ref- 
pect  to  the  perfon  of  Chrift,  denying  that  he  was 
the  fon  of  God,  and  afferting  that  he  was  but  a 
ineer  man,  as  the  Ebionites,  and  Cerinthians, 
againft  whom  it  is  {aid,  John  wrote  his  Gofpel. 
Second.  Others  maintained,  that  faith  in  Chrift,  and 
evangelical  obedience,  were  not  fufficient  to  falva- 
tion,  unlefs  that  circumciiion,  and  the  Jewifh  rites 
were  retained  ;  and  this  was  the  point  which  was 
moft  commonly  controverted,  in  the  times  of  the 
Apoftles.  Third.  There  were  other  carnal  men, 
who,  under  the  pretext  of  grace,  and  Chriftian  lib-^ 
erty,  introduced  licentioufnefs,  refufed  to  fuffer 
perfecutions,  and  who  gave  themfelves  over  to  car 
nal  lufts.  Such  were  the  Nicolaitans,  Gnofiiicks, 
and  others.  Thefe  were  in  a  fpirited  manner  op- 
pofed,  by  James,  Jude,  Peter  in  his  Second  Epiftle, 
and  John  in  his  Epiftles,  and  Revelation. 

THERE  were  three  principal  fources  of  herefies. 
Firft.  Falfe  Philofophy,  and  the  abufe  of  Philofo- 
phy  ;  for,  from  the  time  that  the  tenets,  and  me 
thods  of  Philofophers  were  blended  with  the  Chrif 
tian  religion,  which  is  very  iimple,  all  things  began 
to  degenerate. 

Z  2  2  THE 


332  Part  II.  Seff.  V.  Chap.  IV. 

2.  THE  prejudices  of  the  Jews,  and  their  prepof- 
terous  zeal  for  the  Jaw  of  Mofes. 

3.  CORRUPTION  of  manners.      For  carnal  men 
could  not  endure  the  crofs,   nor  diveft  themfelves  of 
the   love  of  wealth,   and   pleafures,   and  by   thefe 
means  corrupted  the  pure  doctrine  of  the  Gofpel. 

II.  IN  the  fubfequent  periods,  a  great  deprava 
tion  enfued,  viz.  when  Emperors  became  Chriftians, 
and  the  Church  began  to  enjoy  tranquility  and 
wealth  •,  and  difcipline  was  either  corrupted,  or  to 
tally  laid  afide.  At  this  time  we  may  behold,  the 
moll:  grievous  errors  prevailing,  many  things  were 
fet  entirely  afide,  many  additions  made,  many 
changes,  errors,  contefts,  controverfies,  fchifms, 
took  place.  That  horrid  ignorance  which  reigned 
in  the  following  ages,  greatly  augmented  this  de 
pravation  of  doctrine  and  religion,  as  likewife  did 
the  imprudence,  and  temerity  of  the  fcholafticks ; 
and  matters  at  length  came  to  fuch  a  pafs,  that  the 
Sacred  Scripture  was  entirely  unknown,  and  true 
religion  would  appear  to  have  been  totally  banimed. 
In  worfhip,  likewife,  a  great  change  was  made, 
both  with  refpect  to  its  object,  and  the  manner  of  it, 
viz.  by  the1  invocation  of  Saints,  removal  of  the. 
Calice,  and  rites  in  the  celebration  of  divine  wor 
fhip,  and  the  Eucharift  :  The  Church  likewife  fuf- 
tuined  a  great  detriment,  with  refpect  to  govern 
ment  ;  for  difcipline  was  abolifhed  gradually,  and 
in  the  room  of  it  were  fubftituted,  indulgences,  au 
ricular  confefiion,  and  other  abuies.  Bimops  and 
Paftors,  laying  afide  the  preaching  of  the  Gofpel, 

and 


Concerning  the  various  State  of  tie  C.  333 

and  care  of  their  flock,  gave  themfelves  entirely  fl 
yer  to  fecular  employments  :  Likewife,  in  morals 
there  was  fuch  a  depravation,  that  fcarcely  any  piety 
or  faith  were  difcernable  in  the  Church.  Nay,  even 
Bifhops,  and  Popes  were  men  of  moft  deflolute  mo 
rals,  and  monfters  of  men,  rather  than  men.  Thus 
happened  that  general  and  dreadful  apoftacy,  which 
was  predicted  by  Paul  and  John.  2  ThefT.  ii.  Rev. 
xiii.  and  xviii.  And  laftly,  what  confummated  this 
evil,  was,  the  Romifh  Church  eftablifhed  thofe  moil 
grievous  errors,  intolerable  abufes,  Idolatry,  &c. 
By  their  decrees,  this  was  done  in  the  Council  of 
Conftance,  held  in  the  year  one  thoufand  four  hun 
dred  and  fourteen,  and  in  the  Council  of  Trent,  cel 
ebrated  from  the  year  one  tlioufand  five  hundred 
and  forty -five,  to  the  years  one  thoufand  five  hun 
dred  and  fixty-three,  fo  that  from  that  time,  there 
remained  no  hope  of  reformation,  on  the  part  of 
the  Romifh  Church. 

III.  WE  are  now  to  confider  the  ftate  of  the 
Church  under  the  Reformation.  Thofe  abufes  and 
errors,  were  in  a  great  meafure  removed,  by  the 
bleffing  of  the  Reformation  ;  but  it  is  to  be  obferv- 
ed,  that  the  work  of  reformation  was  at  firft  inter 
rupted,  for  a  great  part  of  the  AYeftern  Church,  did 
not  admit  it,  neither  did  it  take  place,  in  the  Eaft- 
ern  and  Greek  Church.  Secondly.  It  remained  im 
perfect,  which  is  moftly  difcernable,  in  the  difci- 
pline  and  government  of  the  Church,  as  likevvife  in 
morals.  For  with  the  reformed,  the  true  govern 
ment  of  the  Church  was  changed,  apoftolick  difci- 
pline  laid  afide,  and  the  whole  authority  engroiTed 
Z  3  by 


334  Part  II.  Sect.V.  Chap.  IV. 

by  politicians,  fo  that  at  prefent  the  mcfl:  grievous 
abufes  are  flagrant,  in  many  churches,  with  refpect 
to  the  vocation  of  Ministers,  the  exercife  of  difci- 
pline,  the  ufe  of  Sacraments,  &c. 

IV.  THJRE  remains  now  the  fourth,  and  that 
the  moft  happy  period,  viz.  the  time  when  Anti- 
chrift,  being  cut  off,  errors,  vices,  fchifms,  laid  afide, 
and  tyranny,  both  temporal  and  fpiritual  deftroyed, 
the  Church  mall  affume  a  quite  different  appearance; 
then  the  Jews  mail  be  converted,  and  the  Gentiles 
enter  into  the  Church,  which  bleffed  ftate,  hath 
been  foretold  by  the  Prophets,  both  of  the  Old.  and 
New  Teftament. 

USES.  What  has  been  delivered  concerning  the 
various  ftate  of  the  Church,  is  of  fignal  utility,  in 
order  that  we  might  be  enabled,  to  form  a  right 
judgment,  and  have  juft  fentiments,  concerning 
thole  matters,  which  appertain  to  religion  :  Hence 
xve  underftand  what  is  requifite,  in  order  that  the 
conftitution  of  the  Church  might  be  brought  to  per- 
feftion  :  Hence  it  appears,  that  many  controverfies, 
which  have  been  tofled  about  with  much  warmiiefs 
of  temper,  are  of  very  little  moment,  and  that  there 
are  many  things  in  the  Church,  which  ought  to  be 
corrected,  laid  afide,  or  undergo  fome  change. 

2.  WE  ought  to  acknowledge  the  providence  of 
God,  who  hath  preferved  his  Church,  in  the  midft  of 
fo  many  errors,  perfecuticns,  fcandals  •,  but  efpe- 
cially,  appears  the  neufiity  of  the  Holy  Scriptures, 

for 


Concerning  tie  various  State  of  the  C.  335 

for  unlefs  the  true  religion  had  been  preferved  in 
Scripture,  it  might  have  been  entirely  loft. 

3.  WE   ought  to  render  thanks  unto  God,  for 
that  reftoration  of  the  Church,  which  was  accom- 
plifhed  by  the  Reformation. 

4.  WE  ought  to  ufe  our  endeavours,  fo  that  thofc 
means  might  again  be  reftored,   which  tend  to  a 
per  fed  reformation.     For  we  are  by  no  means  to 
acquiefce,    in  that  ft  ate  in   which  matters   ftand  at 
prefent,    as  if  it  were  the  moft  perfect.     The  ftate 
of  the  Church  will  be  very  imperfect,  and  unhappy, 
as  long  as  the  morals  of  Chriftians  will  be  fuch,  as 
they  are  at  prefent,  as  long  as  ecclefiaftical  difcipline 
will  be  banimed,  as  long  as  contentions,  and  fchifms, 
will  be  feen  among  the  reformed  themfelves,   and  as 
long  as  the  Minifters  of  Chrift  are  robbed  of  their 
authority,   &c. 

5.  WE  ought  to  offer  our  fupplications  unto 
God,  that  he  would  fhortly  accomplish,  that  excel 
lent  work,  which  he  hath  already  began,  and  that 
he  would  bring  about  thofe  happy  times,  in  which 
truth,  peace,  order,  and  piety  will  reign. 


SEC- 


Part  II.  SeSt.  VI.  Chap.  I. 


SECTION     VI. 

Concerning  the  Affiftances  to  Salvation. 

Now  follows  our  treatiie  concerning  thofe  afiirt- 
ances  which  God  affords  us,  in  order  that  he  might 
bring  us  to  falvation.  Which  doctrine  is  very'  ne- 
cefiary,  in  order  that  we  might  underftand,  by  what 
methods  we  may  become  partakers  of  eternal  life  ; 
as  alfo  to  make  a  proper  ufe  of  thofe  means.  But 
thefe  are  either  external,  or  internal. 

CHAP.     I. 

Concerning  the  Internal  AJffiames* 

THE  internal  afTiflances,  are  thofe  operations 
of  divine  grace,  and  the  Holy  Spirit,  which 
inwardly  affect  the  mind.  We  fiippoie  in  the  firft 
place,  ^that  God  does  not  act  only  without  us,  but 
iikewife  within  us,  by  affecting,  and  moving  the 
foul  ;  and  this  is  proven,  Firft.  Becaufe  the  heart 
of  man  is  fubject  to  the  influence  of  God,  who,  as 
he  can  imprcfs  motion  upon  the  body,  fo  he  can 
excite  thoughts  in  the  foul,  and  affect  the  heart. 
Second.  The  Scripture  frequently  fpeaks  of  this 
divine  _  grace,  and  efficacy,  which  moves  the  heart, 
bends  it,  and  inclines  it  to  obedience.  Pf.  li.  and 
cxliii.  10.  Teach  me  to  do  thy  will,  for  thou  art 
my  God,  thy  Spirit  is  good,  lead  me  into  the  land 
of  uprightnefs.  And  cxix.  through  the  whole  pfalm. 
In  many  places  it  is  faid,  that  God  excites  and  in 
clines  the  heart  of  kings  and  other  men  ;  which  pla 
ces, 


Concerning  Internal  djfiftances.  337 

ces,  do  certainly  denote  an  internal  operation,  and 
not  only  an  external  difpofition,  or  prcfentation  of 
objects.  Nay,  this  internal  operation  of  God,  is 
diftinguifhed  from  external  means,  Acts'  xvi.  14. 
where  it  is  faid,  that  God  opened  the  heart  of  Ly- 
dea,  fo  that  me  attended  to  the  things  which  were 
fpoken  of  Paul.  With  refpect  to  thefc  portions  of 
Scripture,  it  is  to  be  obferved,  that  the  Scripture 
here  fpeaks  in  a  fimple  ftyle,  and  fuch  as  is  accom 
modated  to  the  capacity  of  the  vulgar,  and  not  in 
a  fubtile,  or  philofophical  manner.  Now,  if  an  in 
ternal  operation  be  not  granted,  the  fenfe  of  thefe 
words  will  be  far  from  being  fimple.  Third.  The 
corruption  of  human  nature,  and  depravation  of  our 
faculties,  renders  this  inward  operation  necefTary. 
Fourth.  This  operation  has  always-  been  admitted 
both  by  Jews  and  Chriftians,  and  there  is  fcarcely 
any  perfon,  who  would  not  acknowledge  the  neceflity 
of  it,  from  his  own  experience. 

BUT  it  is  objected  here,  that  by  this  doctrine 
enthufiafm  would  be  introduced.  We  anfwer,  that 
a  door  would  be  opened  for  enthufiafm,  if  we  main 
tained,  Firft.  That  internal  operations  are  fuffici- 
ent,  without  the  word  of  God,  and  external  means. 
Second.  If  fuch  an  operation  were  held,  as  forced 
and  impelled  a  man,  fo  that  whether  he  will  or  will 
not,  he  muft  yield  to  it.  Such  were  the  extafies, 
and  infpirations  of  the  Prophets.  Third.  If  any 
perfon,  under  the  pretext  of  internal  infpiration, 
would  produce  a  new  doctrine,  or  new  revelations. 
But  we  teach  no  fuch  thing,  nay,  directly  the  con 
trary.  Firft.  By  that  operation  external  means 

are 


Tart  II.  Seff.  VI.  Clap.  I. 

are  not  fet  afide,  for  thefe  are  ft  ill  necefTary.  Inter 
nal  operation  difpofes  the  faculty,  but  the  object 
muft  be  propofed  to  it :  This  human  nature  re 
quires.  Second.  TI  at  operation  does  not  deftroy 
the  ufe  of  reafon,  and  liberty  ;  nor  does  it  move,  or 
impel  a  man,  by  a  blind  impulfe.  Third.  We  re 
ceive  no  doctrine,  nor  revelation,  diftinct  from  the 
word  of  God  :  But  we  maintain,  that  his  word  is  the 
only  rule,  or  ftandard,  according  to  which,  all  things 
are  to  be  examined  and  tried. 

NEITHER  ought  it  to  be  objected,  that  we 
fcarcely  can  determine,  wherein  this  action  confifts, 
which  exerts  itfelf  upon  the  foul,  and  its  faculties, 
and  moves  them.  The  reafon  why  that  cannot  be 
explained,  is  at  hand,  viz.  becaufe  we  xare  ignorant 
of  the  nature  of  our  fouls,  and  how  thoughts  are 
raifed  in  them.  We  know  not  how  God,  being  a 
fpirit,  acts  upon  bodies,  or  how  thoughts,  and  moti 
ons  are  exerted  within  ourfelves  ;  nor  do  we  under- 
ftand  how  our  foul  moves  the  body,  or  in  what  man 
ner  the  body  produces  certain  motions  in  the  foul, 
and  yet  all  thefe  are  moft  certain.  Therefore,  it  is 
no  way  marvelous,  if  we  are  not  able  to  explain  the 
manner  of  the  divine  operation. 

BUT  God  may  excite  man  two  ways  :  By  acting 
upon  the  foul,  i.  e.  by  producing  certain  thoughts, 
and  certain  motions  in  it.  He  can  likewifs  exert 
his  influence  upon  the  body  and  conftitution.  And 
granting  certain  motions  in  the  body,  fuch  and  fuch 
motions  muft  necefTarily  arife  in  the  foul.  The 
degrees  of  this  operation  are  various,  for  fometimes 

it 


Concerning  Internal  Affiftancts.  339 

it  moves  the  heart  of  a  man  but  flowly,  and  at  other 
times  more  powerfully  •,  fometimes  it  is  fuch  as  men 
may  refift,  at  other  times  it  is  fo  powerful,  as  to 
produce  obedience  irrefiftably,  though  not  without 
our  willingnefs. 

IN  the  difpenfation  of  this  grace,  God  acls  moft 
freely,  for  he  beftows  upon  fome  a  larger,  and  up 
on  others,  a  leiler  portion  of  it,  and  when  he  beftows 
it,  he  does  it  gratuitoufly,  and  not  out  of  merit. 
Befides,  God  acts  agreeable  to  his  juftice,  and  not 
holinefs.  For  there  is  no  perfon,  on  whom  he  does 
not  confer  fome  portion  of  it,  and  that  is  what  all 
men  experience  within  themfelves,  and  renders  fin- 
ners  inexcufable.  Befides,  God  oftentimes  affords 
a  greater  degree  of  it,  to  fuch  as  make  a  becoming 
improvement  of  it.  According  to  what  our  Saviour 
declares,  Matt.  xxv.  29.  To  him  that  hath,  it 
{hall  be  given.  On  the  other  hand,  when  men  abufe 
his  grace,  he  deprives  them  of  it. 

USES.  This  doclrine  concerning  divine  affiftan- 
ces,  ought  to  be  laid  before  the  people,  efpecially  that 
of  internal  afTiftances,  as  being  the  moft  efficacious 
of  all.  Our  duty  with  refpect  to  which  is, 

i.  To  acknowledge  the  fuperlative  love  of  God 
towards  men,  who  procures  their  falvation  fo  libe 
rally,  and  powerfully,  who  invites  and  impells  us  by 
fo  many  methods,  fo  that  nothing  is  wanting  to  us, 
which  is  neceflary  to  life,  and  godlinefs.  2  Pet.  i. 
3.  &c. 

2.    SlNCI 


340  Part  II.  Sect.  VI.  Chap.  II. 

2.  SINCE  the  neceffity  of  divine  affiftance,   is  fo 
great,  it  ought  to  be  requeued  of  God,  with  the  moft 
ardent  prayers. 

3.  WE  ought  to  attend  to  thofe  operations  of  di 
vine  grace.     Admonitions  of  conference,  pious  mo 
tions,  and  affections,  which  we  now  and  then  experi 
ence  within  us.     Whenever  thefe  occur,  God,   calls 
us  moft  powerfully. 

4.  IT  is  our  duty  to  make  a  proper  ufe  of  thofe 
afiiftances  :  To  improve   the  talent  committed  to 
our  charge,  leaft  we  be  deprived  of  it,    and   not  to 
quench  the  fpirit,  nor  refift  its  operations. 

5.  LASTLY.     Hence  it  follows,  that  men  arc  in- 
cxcufable,  if  they  do  not  arrive  at  falvation. 

CHAP.     II. 

Of  External  AJJiftances. 

THE  doctrine  of  external  affiftances  is  of  great 
moment  in  religion.  There  is  fuch  a  varie 
ty,  and  multiplicity,  to  be  found  in  thefe,  that  it  is 
fcarcely  poffible  to  enumerate  them  \  for  there  is 
nothing  which  does  not  afford  an  incitement,  and 
afliftance,  to  godlinefs.  Yet  we  mail  point  out  fome 
of  the  principal  ones,  and  they  are  twofold,  there 
are  fome  of  them,  which  we  derive  from  the  ordina 
ry  difpenfation  of  Divine  Providence,  and  others 
from  Religion. 

I.  IT 


Concerning  External  Affifiancts.  341 

I.  IT  is  certain  that  the  Providence  of  God,  is 
chiefly  employed  in  procuring  the  happinefs  of  men, 
fo  that  the  various  events,  and  various  circumftan- 
ces  in  human  life,  are  fo  many  invitations,  and  alTif- 
tances  to  {alvation.  Amongft  the  afliftances  of  this 
kind,  we  reckon, 

1.  A  LIBERAL  and  pious  education,  which  con- 
duceth  very  much  to  piety  :  This  benefit,   indeed, 
is  not  allotted  to  all,  but  in  this  men  are   culpable. 
For  it  is  the  pleafure  of  God,  that  children   mould 
obtain  a  religious  education,  and  fuch  as  are  favour 
ed  with  it,  muft  have  a  fignal  aid  to  godlinefs. 

2.  THE  blejGTmgs  of  God,  which  are  both  great, 
and  innumerable,  as  foundnefs  of  body  and  mind, 
fuch  things  as  inable  us,  to  pafs  over   life    in  tran- 
quility,  various  deliverances,  the  patience   of  God, 
and  his  long  fuffering  towards  the  ungodly.     Rom. 
ii.  4.     Difpifeft  thou  the  riches  of  his  goodnefs,  and 
forbearance,  and  long  fuffering,  not   knowing   that 
the  goodnefs  of  God  leadeth  thee  to  repentance. 

3.  CHASTISEMENTS,   difeafes,     pains,    poverty, 
and  other  adverfe  circumftances,  it  cannot  be  deni 
ed,  that  thefe  ought   to  be  counted   amongft   the 
mofl  efficacious  means,  as  the  Scripture  every  where 
teacheth.     Heb.  xii.  6.     Whom  the  Lord  loveth, 
he  chafteneth.     By  adverfity,  God  avocates  us  from 
the  love  of  the  world,  and  excites  within  us,  a  defire 
after  fpiritual  good. 

4.  VARIOUS 


342  Part  II.  Sett.  VI.  Chap.  II. 

4.  VARIOUS  examples,  both  of  the  juftice,  and 
the  wrath  of  God,  againft  the  wicked  •,  and  his  love 
towards  the  godly  •,  add  to  thefe  the  fellowfhip,  con- 
verfation,  and  examples  of  godly  men. 

5.  FASTING,  which  hath  always  been   accounted, 
a  mean  to  promote  piety.     For  this   we   have  the 
mandates,  and  examples  of  the  Lord  Jefus,  and  the 
Apoftles.     Matt.    vi.    16.      i   Cor.  vii.  5.     De 
fraud  not  one  another,  except  it  be  with  confent,   for 
a  time,  that  ye  may  give  yourfelves  to  fafting   and 
prayer,      Acts  xiii.   3.  xiv.   23.     As  alfo   the  uni- 
verfal  practice  of  the  Chriftian  Church.     It  always 
was  believed,  even  from  the  times  of  the  Apoftles, 
that  fafting  was  of  ufe  in  fubduing  the  flefti,   and  ex- 
tinguifliing  the  love  of  the  world.     Therefore,  it  is 
to  be  lamented,  that  this  aid  is  omitted  by  the  great- 
eft  part  of  mankind. 

USES.  Very  few  attend  to  thefe  affiftances,  efpe- 
cially  fuch  as  are  offered  by  Providence.  Here  the 
moft  of  men  do  not  at  all  acknowledge  the  intention 
of  God,  they  behold  various  things,  and  have  daily 
experiences  of  various  occurrences  in  human  life, 
benefits,  chaftifements,  examples,  &c.  But  they 
never  reflect,  nor  confider  God,  as  inviting  them  by 
thefe,  and  ftretching  out  his  aflifting  hands.  They 
have  eyes,  but  fee  nothing. 

WITH  refpect  to  the  affiftances,  which  are  de 
rived  from  religion,  a  moft  dangerous  error  hath 
prevailed  amongft  Chriftians  •,  viz.  they  imagine, 
that  religion  confifts  in  thefe  external  means  which 

yet 


Concerning  the  Sacraments  in  general.         $43 

yet  are  not  religion  itfelf,  but  afliftances  to  religion. 
They  think  that  they  have  difcharged  their  duty 
fufficiently,  and  are  in  a  ftate  of  falvation,  if  they  at 
tend  upon  external  worfhip,  and  ufe  certain  ceremo 
nies.  This  is  that  error,  that  hypocrify  which  God 
fo  often  complains  of  in  his  word. 

3.  HE  RE  it  ought  to  be  mown  particularly,   how 
men  ought  to  ufe  thefe  means. 

CHAP.     III. 

Concerning  the  Sacraments  in  general. 

WE  mall  firft  treat  of  the  Sacraments  in  gene 
ral,  fecondl-y  in  particular.  We  mall  only 
offer  a  few  things  in  general,  as  there  are  but  two 
Sacraments,  the  nature  of  which  we  are  to  explain  in 
a  more  fpecial  manner.  Let  it  fuffice,  to  make  fome 
obfervations.  Firft.  "With  refpeft  to  their  nature. 
Second.  Their  number. 

THE  word  Sacrament  is  not  to  be  found  in  Scrip 
ture,  wherefore  its  meaning  ought  to  be  defined, 
left  we  mould  have  a  controverfy  about  words.  By 
Sacraments  we  underftand,  certain  facred  rites,  ce 
remonies,  external,  or  adions,  inftituted  of  God, 
for  the  confirmation  of  his  covenant.  I  fay  rites, 
not  the  figns  alone,  for  the  fign  of  itfelf,  bread  and 
•wine,  does  not  conftkutea  Sacrament,  but  the  en 
tire  aclion  with  the  words  which  are  ufed  concern 
ing  them,  which  obfervation  is  of  much  fervice,  in 
order  to  a  right  understanding  of  this  matter  :  For 
all  controversies  with  refpedt  to  this,  and  all  errors 


344  Part  II.  Seff.  VI.  Cbap.  III. 

almoft,  took  their  rife,  from  Chriftians  placing  their 
attention  upon  the  fign  only,  and  not  the  entire 
rite.  Therefore  two  things  ought  to  be  confidered 
in  Sacraments.  Firft.  The  rite,  or  fomething  vi- 
fible.  Second,  ^he  fignification  of  the  rite,  or 
fomething  invifible,  but  both  thefe  muft  depend  up 
on  the  Divine  pleafure  only,  fo  that  he  alone  can  pre- 
fcribe  fuch  rites.  From  a  fpecial  confideration  of 
Baptifm,  and  the  Holy  Supper,  it  may  be  Bunder- 
flood,  that  Sacraments  were  instituted,  that  they 
might  be  public  pledges,  and  feals  of  the  divine  co 
venant,  both  on  God's  part,  and  on  our's.  For  by 
them,  God  offers,  and  confirms  his  grace  unto  us, 
and  we  teftify,  and  bind  over  our  faith  and  obedience 
unto  him. 

THE  efficacy  of  Sacraments  is  twofold.  Firft. 
Objective,  or  moral  •,  as  it  fully  prefents  to  our  view, 
both  the  grace  of  God,  and  our  duty.  Second. 
Subjective  j  as  the  grace  of  the  Holy  Spirit  ac 
companies  the  legitimate  ufe  of  the  Sacraments. 
The  controverfy  between  us  and  the  Romas,  viz. 
whether  they  have  their  influence  in  confequence  of 
the  action  being  performed,  i.  e.  whether  they  con 
fer  grace,  by  virtue  of  the  external  action,  without 
the  devotion  of  the  receiver,  providing  that  he  does 
not  prevent  it  by  a  mortal  fin.  Likewife,  whether 
they  be  abfolutely  neceflary  to  falvation,  as  alfo 
whether  the  intention  of  the  Minifter,  be  requiiite, 
in  order  to  a  true,  or  real  Sacrament.  Thefe  con- 
troverfks,  I  fay,  are  eafily  folved,  from  what  has 

been 


Concerning  the  Sacraments  in  general.  34.5 

been  already  {aid,  and  what  we  are  afterwards  to  ob- 
ferve. 

II.  As  to  the  number  of  Sacraments,  we  have  to 
obferve,  left  we  mould  fall  into  a  controverfy  about 
words,  what  we  are  to  underftand  by  this  term. 
For  as  the  word  Sacrament  does  not  occur  in  Scrip 
ture,  it  may  be  applied  to  various  things,  and  fa- 
cred  ufes,  like  the  Greek  word  Myftery,  which  was 
even  done  by  ancient  writers,  but  if  by  Sacraments 
we  underftand  certain  facred  rites,  prefcribed  by 
God,  for  a  confirmation  of  his  covenant,  and  necef- 
farily  to  be  ufed  by  Chriftians  :  There  are  only  two 
Sacraments,  which  is  evidently  collected  from  the 
New  Teftament,  which  two  exactly  correfpond  with 
Circumcifion,  and  the  PafTover  of  the  Jews.  Here 
fomething  is  to  be  faid  concerning  the  five  Sacra 
ments,  which  have  been  fuperadded  by  the  Romans. 

i.  CONFIRMATION,  is  the  unction  of  chrifm, 
or  ointment,  which  was  made  up,  and  confecrated 
by  the  Bifhop,  for  that  particular  purpoie,  which 
rite  is  performed  in  the  following  manner:  Per- 
fons  who  had  received  Baptifm,  when  they  arrived 
at  mature  age,  are  annointed  by  the  Bifhop  in  the 
forehead,  after  the  form  of  a  crofs,  with  certain 
rites,  and  prayers,  and  with  thefe  words,  I  fign  thee 
with  the  fign  of  the  crofs,  and  confirm  thee  with  the 
ehrifm  of  falvatton,  in  the  name  of  the  Father,  Son, 
and  Holy  Ghoft.  The  Bifhop  gives  his  peace  to 
the  confirmed  pcrfon,  with  a  flight  box,  to  teach 
him  to  be  in  readinefs  to  endure  perfections.  The 
origin  of  this  rite,  is  refered  to  the  cuftom  of  the 
A  a  Apoftles, 


346  Part  II.  Seff.  VI.  Cbap.  IIL 

Apoftles,  who  laid  their  hands  upon  thofe  who  were 
Baptifed,  and  confirmed  them  in  the  faith,   by  the 
,  gift  of  the  Holy  Spirit. 

IN  confirmation  there  is  foniething  which  is  good, 
nay  neceflary,  viz.  If  perfons  having  received  Bap- 
tifm,  when  they  arrive  at  mature  age,  give  an  ac 
count  of  their  faith,  confirm  their  baptifmal  vow, 
and  are  admitted  to  the  Holy  Supper,  with  bene 
diction  and  prayer.  The  Reformers  recommended, 
and  were  willing  that  this  confirmation  mould  be 
retained,  ice  Cal.  B.  V.  C.  19.  But  that  unction  of 
the  chrifm,  and  other  ceremonies  ufually  obferv- 
ed  in  the  church  of  Rome,  are  vain  ;  nay,  fuper- 
ftitious,  nor  have  they  any  foundation  in  Ssrip- 
ture, 

2.  PENITENCE,  in  which  they  difHnguifh  between 
the  matter  and  the  form.  The  matter  is  the  con 
trition  of  the  {inner,  confeffion  made  to  the  Prieft, 
and  fatisfaction.  The  form  is  the  abfolution  of 
the  Prieft,  concerning  which  we  hold,  that  there  is 
fomething  in  it  which  ought  to  be  admitted,  and 
fomet(iing  rejected.  We  acknowledge  the  neceflity 
of  contrition,  provided  it  be  fincere  and  affecting. 
We  likewife  judge  confefBon^ to  be  neceflary,  viz. 
that  we  mould  at  all  times  confefs  our  fins  to  God, 
and  in  certain  cafes  only,  to  our  neighbour,  to  the 
Church,  and  to  Paftors,  viz.  when  we  have  injured 
the  Church,  offended  our  neighbour,  and  when  on 
account  of  fcruples  of  confcience,  we  ftand  in  need 
of  the  counfl-1  and  afiiftance  of  Paftors.  But  au 
ricular  confeilion,  with  enumeration  of  every  parti 
cular 


Concerning  the  Sacraments  in  general.  34? 

cular  fin,  ought  by  no  means  to  be  impofed  upon 
finners,  as  it  is  deftitute  of  divine  institution,  and 
attended  with  various  inconveniences.  With  ref- 
pect  to  fatisfaction,  we  acknowledge  that  the  fin- 
ner  ought  to  fatisfy  his  neighbour,  if  he  has  done 
him  an  injury,  as  alfo  to  fubdue  his  carnality,  by 
failings  and  other  means.  But  thefe  duties  are  no 
fatisfactions  for  fins,  and  it  is  abfurd  and  tyrannical^ 
to  put  Chriftians  under  the  necefTity  of  undergoing 
whatever  punifhments,  or  fatisfaction  the  Prieft 
chufes  to  impofe  upon  them.  With  refpect  to  ab- 
folution,  we  hold,  that  Paftors  have  a  right  to  an 
nounce  the  remirfion  of  fins  to  the  penitent  \  but 
properly  fpeaking,  he  cannot  abfolve  them. 

3.  EXTREME  unction  is  ufually  adminiftred  to 
perfons  when  afflicted  with  excrutiating  pains,  and 
feven  parts  of  the  body  are  anointed.  The  eyes, 
cars,  nofe,  mouth,  hands  reins,  and  feet  with  con- 
fecrated  oil,  with  this  form  :  May  God,  by  this  holy- 
unction,  and  of  his  moft  pious  mercy,  pardon  thee, 
whatever  thou  haft  finned,  in  feeing,  hearing,  fmel- 
ling,  &c.  And  they  would  have  the  effect  of  this 
unction  to  be,  a  mitigation  of  the  difeafe,  if  that 
be  expedient,  and  the  remiflion  of  fins.  What 
gave  rife  to  this  rite,  was  the  miraculous  cures, 
whifh  were  performed  by  unction.  Mark  xvi.  18. 
They  mail  lay  hands  on  the  fick,  and  they  mall 
recover.  And  Jam.  v.  14.  15.  Is  any  one  fick 
among  you,  let  him  call  for  the  Elders  of  the 
Church,  and  let  them  pray  over  him,  annointing 
him  with  oil,  in  the  name  of  the  Lord,  &c. 

Aa  2  MIRACLES 


34$  Tart  II.  Seff.  VI.  Clap<  III. 

MIRACLES   having  ceafcd,  that  unction  was  er- 

X"  •  • 

roneoufly  retained.  There  is  no  inftitution  of  this 
rite,  as  if  it  extended  to  all  times,  nor  could  perfons 
agonizing,  or  in  the  pangs  of  death,  perceive  any 
benefit  from  it,  either  as  to  foul  or  body. 

4.  WE  acknowledge  that  matrimony  is  of  divine 
inftitution,  but  that  it  is  not  a  Sacrament,  is  evident, 
becaufe  it  is  not  in  common  with  all  the  faithful, 
and  is  to  be  found  among  Infidels,  nor  was  it  ever 
inftituted,  as  a  confirmation  of  divine  grace.  That 
paflage,  Eph.  v.  32.  where  the  vulgar  tranflation 
has  the  word  Sacrament,  which  fignifies  in  Greek, 
Myftery,  gave  occafion  to  this  doctrine  of  the  Ro 
man  Church. 

WITH  refpect  to  order,  we  have  already  men 
tioned  them  in  that  chapter  which  treats  of  the  Mi- 
niftry.  Here  we  briefly  obferve,  Firft.  That  fome 
of  them  are  neither  neceflary,  nor  of  divine  infti 
tution,  as  umers,  exorcifts,  &c.  Second.  We  confefs, 
that  the  order  of  Bifhops,  or  Prefbyters,  and  Dea 
cons,  is  divine.  But  tnefe  orders  are  not  a  Sacra 
ment,  fince  they  do  not  appertain  to  all  the  faithful. 
Third.  Various  vain  and  fuperftitious  rites,  are  ufed 
in  the  collation  of  orders,  neither  is  the  vocation, 
and  ordination  of  Bimops,  Prefbyters,  and  Deacons, 
performed  in  a  proper  manner. 

USES.  We  ought  to  attend  to  the  goodnefs 
and  wifdom  of  God,  which  is  confpicuous  in 
thefe  means,  which  he  applies  in  procuring  our 
falvation.  As  man  confifts  of  foul  and  body,  he 

aptly 


Concerning  tie  Sacraments  in  general.  349 

.aptly  makes  ufe  of  fuch  means,  as  affect  our  fenfes, 
excite   attention. 


2,  HENCE   we  may  learn,    what  judgment  we 
ought  to  form,  concerning  the  externals  of  religion. 
External  things,  rites   and  ceremonies,  ought  net 
to  be  univerfally  condemned,  lince  God  has  been 
pleafed  to  prefcribe  fuch.     Therefore,  they  are  egre- 
gioufly  miftaken,   who,  under  the  pretext  of  perfec 
tion,   and  godlinefs,   reject  thefe  external  means,  as 
if  thofe  who  ufed  them,  were  but  carnal  men.     The 
Apoftles  themfelves,  and  the  very   martyrs  of  the 
primitive  Church,   ufed  them  moil  reverently,  and 
frequently,  &c. 

3.  SINCE  Sacraments  are  things  of  an  external 
nature,  of  themfelves  they   are  no  way  profitable. 
As  they  are  means,    they  are  of  no  utility,  when 
feparated  from  their   end  viz.  confirmation  of  our 
faith,   and  piety.      Therefore,   they  ought   to  be 
treated  with  the  greateft  reverence,  not  only  at  the 
particular  time,  when  we  are  ufing  them,  but  like,- 
wife  through  the  whole  of  our  lives.     Laftly,   they 
hold   thefe  facred  rites   in   estimation,  who   being 
mindful  of  the  grace  of  God,  and  their  duty,  con 
form  their  Jives  to  the  precepts,  and  conditions  of 
the  divine  covenant. 


A  a  C  ,H  A 


350  Part  II.  Sect.  VI.  Chap.  IV. 


CHAP.     IV. 

O/  Baptifm. 

WE  have  four  things  to  confider,   concerning 
this  Sacrament.     Firft.   The  inftitution  of 
Baptifm.     Second.  Its  rites.     Third.  Signification. 
Fourth.  The  Baptifm  of  infants. 

I.  WITH  refpect  to  the  firft  of  thefe,  it  is  to  be 
obferved,  that  Baptifm  was  in  ufe  among  the  Jews. 
Profelytes  were  baptifed  by  the/n,  though  not  of 
divine  inftitution.  Be/ides,  the  Jewifli  doctors  bap 
tifed  their  difciples,  which  rite  John  the^Baptift 
ufed,  and  no  perfon  offended  at  him. 

THE  neceflity  of  Baptifm  is  proven,  Firft.  Be- 
caufe  when  Chrift  was  in  the  world,  his  difciples 
baptifed.  John  iii.  22.  and  iv.  I.  2.  And  he  himfelf 
prefcribed  this  rite  in  a  folemn  manner.  Matt, 
xxviii.  19. 

2.  THE  Apoftles  initiatecl  all  who  embraced  the 
Gofpel,  to  Chrift,    by  Baptifm,   and  commanded 
every  one  to  be  baptifed.   Acts  ii.  38.  Repent,   and 
be  baptifed,  every  one  of  you,  in  the  name  of  Jefiis 
Chrift.     And  viii.  12.  and  38.     As  likewife  ix.  18. 
and  x.  47. 

3.  THE  doctrine  of  the  Apoftles  fuppofes,  that 
lie  is  not  a  Chriftian,  who  hath  not  received  Baptifm, 
Eph.  iy.  5.  Rom.  vi.  3.     Know  ye  not,   that  fo 

many 


Upon  Baptifm. 

many  of  us,  as  were  baptifed  into  Jefus  Chrift,  were 
baptifed  into  his  death,  &c. 

4.  THE  univerfal  practice  of  the  Church  con 
firms  this. 

II.  THE  rites  of  Baptifm  are   very  fimple,    viz. 
immerfion  into  pure  water,  and  {prink!  ing,  with  the 
pronunciation  of  certain  words  ;   befides,   the  per- 
fons  to  be  baptifed  made  a  profeflion  of  their  faith, 
and  renounced  the  world  and  the  Devil.     The  Holy- 
Spirit  was  invoked  upon  them,  they  were  conducted 
to  the  font,    defcended  into  the  water,   and  were 
baptifed  by   the  Minifter.       Afterwards  they   were 
delivered  to  their  fponfors,   milk   and  honey  were 
offered  them  to  be  tafted,   they  were  confirmed  by 
impofition  of  hands,  cloathed  with  a  white  garment, 
and  at  length  were  admitted  to  the  Eucharift.     In 
fubfequent  times,   other   rites  were  fuperadded,  as 
fait,  fpittle,   exprcifm,    which    Bellarmin  defcribes,, 
upon  the  Sacrament  of  Baptifm.  B.  i.  C.  4.  &c. 

III.  THE  fignification,  or  fcope  of  Baptifm,  is  ad- 
million  into  the  divine  covenant,  and  the  Church  of 
God.     Now,  fince  that  covenant  comprehends  two 
things,  the  one  on  God's  part,   and  the  other  on 
our's,  it  is  evident,  that  Baptifm,    on  the  part  of 
God,  confirms,  and  confers  upon  us  the  benefits  of 
the  Gofpel,  as  the  remiffion  of  fins,   the  gift  of  the 
Holy  Spirit,  and  a  right  to  eternal  life.     Mark  xvi. 
"16.     And  he  that  believeth,  and  is  baptized,   mall 

befaved.     Ads  ii.   38.   Col.  ii.  12.-  i  Pet.  Hi.  21. 
Which  benefits  are  excellently  reprefented,  by  the 

washing 


25?  Pan  II.  Setf.  VI.  C%>.  IV. 

\vamlng  of  water.  But,  on  our  part,  Baptifm  Is  a 
public  declaration  of  cur  faith,  and  obedience  to  the 
GoipeJ  ;  fo  that  it  is  a  vow,  or  oath,  by  which  we 
are  iblemnly  bound  unto  God.  Baptiim,  therefore, 
is  a  rite  inftituted  by  God,  by  which  we  are  admit 
ted  into  the  dcvine  covenant,  by  the  wafning  of 
water. 

IV.  WE  are  now  to  fee,  who  are  the  perfons  who 
have  a  right  to  receive  Baptifm.  At  the  commence- 
ment  of  Chriftianity,  adult  perfons  were  baptifed, 
but  at  prefent,  infants  are  dedicated  unto  God,  by 
this  rite  i  which  practice  is  condemned  by  the  Ana- 
baptifts.  We  hold,  that  Paedobaptifm  is  by  no  means 
to  be  condemned  ;  and  maintain,  that  it  may  be 
pioufly,  and  with  advantage  retained,  providing, 
that  as  foon  as  infants  have  arrived  at  mature  age, 
they  publicly,  and  in  the  prefence  of  the  Church, 
confirm  their  baptifmal  vow.  Without  this  confirm 
ation,  Pasdobaptifm  can  fcarcely  be  defended.  For 
fuch  is  the  nature  of  Religion,  that  every  perfon 
in uft  give  an  account  of  his  own  faith,  neither  can, 
ethers  do  this  for  us,  whilil  we  ourfelves  remain  in 
ignorance.  But  granting  this  confirmation,  it  may 
be  defended  in  the  following  manner. 

i.  THE  children  of  believers,  by  the  right  of  na 
tivity,  are  under  the  covenant,  and  in  a  better  con 
dition  than  the  infants  of  Heathens,  i  Cor.  vii.  14. 
They  may  therefore  receive  the  fign  of  the  cove 
nant,  in  like  manner  as  they  were  formerly  circum- 

cifed. 


Upon  Baptifm.  353 

cifed.  viz,  becaufe   Baptifm  was   inftituted  in   the 
room  of  Circumcifion. 

2.  WE  find,   that  Chrift  blefTed  little   children, 
which  were  brought  to  him.     Matt.  xix.    13.    14, 
And  why  might  not  the  fame  be  done  by  the  pray* 
ersof  the  Church,  Patters,  and  Parents. 

3.  THE  Jews  did  not  only  baptize  adult  profe- 
lytes,  but  alfo  their  children. 

4.  WE  learn  from  the  New  Teftament,  that  the 
Apoftles  baptifed  whole  families. 

5.  THAT  cuftom  was   introduced  from  the  firft 
ages  of  Chriftianity,  as  we  learn  from  Cyprian,   and 
others,  and  at  length  was  received  by  the  univerfal 
Church.     But  now,  with  refpect  to  things  which  are 
attended  with  utility,  we  ou^ht  to  acquiefce  in   that 
prder,  which  is  conftituted  in  the  Church,    and  they 
are  culpable  who  oppofe  it, 

USES.  Many  are  the  fignal  ufes  of  this  doclrine, 
we  mall  only  point  out  four  of  them. 

i.  THE  firft  relates  to  that  reverence  which  is 
due  to  this  moft  facred  rite.  For  whether  we  at 
tend  to  its  author,  the  Lord  Jcfus  Chrift,  or  its 
fcope,  it  will  appear,  that  this  Sacrament  is  of  the 
higheft  dignity  ;  and  therefore,  as  often  as  we  ad- 
minifter  it,  it  is  not  a  trivial  matter  which  we  tranf- 
acl,  but  ferious,  facred,  and  divine,  which  ought  to 

be 


354  Part  II.  Sett.  VI.  Chap.  IV. 

be  duly  weighed,  by  both  parents  and  fponibrs,  and 
all  who  are  prefent. 

2.  THIS  doctrine  is  attended  with  fignal    confo- 
lation.     We  have  caufe  of  inward  joy,  as  cften   as 
we  reflect  upon  our  Baptifm,  by  which   we   are  de 
clared  members,  brethern,  and  coheirs  of  Chrift.    It 
is  moft  certain,  that  God  receives   baptifed  perfons 
into  his  covenant,  and  pours  out  his  Holy    Spirit 
upon  them,  unlefs  they  put  fome  obftruction  in   the 
way.     How    pleafant,    how    efficacious    muft    the 
thought  of  this  be,   in  producing  confolation,    and 
an'  aflured  hope,  in  the  moft  adverfe  circumftances, 
&c. 

3.  LET  us  be  mindful,  that  by  Baptifm  we  arc 
called  to  holinefs  of  life.     Paul  teaches  the  duty 
of  baptifed  perfons.     Rom.  vi.     As  alfo  the  prac 
tice  of  the  ancient  Church,   refpecting   the  baptif- 
mal  vow.     It  ought  to  be  urged,  that  Baptifm   will 
be  of  no  avail,  to  fuch  as  do  not  live  the    life  of 
Chrift! ans,  and  that  they  are  not   real  members  of 
the  Church. 

4.  I  AM   of  opinion,  that   Minifters  would  do 
•Avhat  is  of  the  greateft  utility,  if  as  often  as  they  treat 
of  Baptifm,   they  would   direct   their   difcourfe  to 
younger  perfons.     For  this   doctrine   ought   to  be 
applied  unto  them,  in  a  particular   manner,    and   is 
propounded  to  fuch,  with  greater  advantage,  than  to 
adult  perfons. 


H    A    P, 


Ufon  the  Holy  Suffer.  355 


CHAP.     V. 

Concerning  the  Holy  Supper. 

THERE  are   four   things   here  to  treat   of. 
Firft.     Thejuftification   of  this    Sacrament. 
Second.     Its  rites.     Third.    Signification,  and  ufe. 
Fourth.     The  controversies  relating  the  to  Holy 
Supper. 

I.  THE  origin  of  the  Holy  Supper,  is  derived 
from  the  practice  of  the  Jews,  for  they  annexed  this 
rite  of  breaking  bread,  to  the  Pafiover.  But  that 
this  rite  is  of  divine  inftitution,  and  confequently 
necefiary  to  be  obferved,  may  be  proved, 

1  1  FROM  the  inftitution  itfelf,  which  is  accurately 
defcribed  by  three  Evangelifts,  as  alfo  the  words  of 
Chrift  :  Do  this  in  remembrance  of  me.  Second. 
The  Apoftles,  immediately  after  Chrift's  afcenfion, 
obferved  it,  and  prefcribed  the  obfervance  of  it, 
unto  Chriftians.  Acts  ii.  46.  and  xx.  7.  Where 
it  is  faid,  That  the  difciples  were  met  together  to 
break  bread.  Third.  The  doctrine  of  Paul,  i  Cor, 
xi.  fuppofeth,  that  it  was  ufual  for  Chriftians  to 
celebrate  the  floly  Supper,  and  that  this  rite  was  3 
moft  holy  inftitution  of  Chrift  himfelf,  which  ought 
to  be  ufed  with  the  greateft  reverence.  Fourth. 
Laftly,  it  is  manifeft,  from  the  univerfal  practice  of 
the  Church  ;  for  there  was  never  any  Church  in 
which  the  Eucharift  was  not  celebrated.  Therefore 
this  rite  is  rightfully,  and  defervedly  retained,  It 
only  were  to  be  wifhed  for,  that  the  ufe  of  it  was 


Part  II.  SeS.  VI.  Clap.  V. 

I 

more  frequent  •,  for  with  the  primative  Chriftians, 
the  celebration  of  it  was  frequent. 

II.  AMONG  the  rites,  we  are  to  confider  both  the 
jfigns,  and  the  actions  relating  to  them.  Firft.  The 
iigns  are  bread  and  wine.  Unleavened  bread  was 
ufed  in  that  fupper  which  Chriit  celebrated,  hence  a 
controverfy  arofe  between  the  Greeks,  who  ufed 
leavened  bread,  and  the  Latins  who  ufed  unleavened. 
But  this  controverfy  is  of  little  moment.  It  is  evi 
dent,  that  the  Lord  Jefus  and  his  Apoftles,  made 
ufe  of  common  bread.  Many  aflert,  that  wine  mix 
ed  with  water  was  ufed  in  the  celebration  of  the  PafT« 
over,  and  retain  that  cuftom  at  prefent. 

2.  THE  rites,  or  actions,  relating  to  the  figns, 
belong  either  to  the  Minifter,  or  the  people.  On 
the  Minifter's  part,  are  benediction,  or  confecration, 
which  the  Romans  aflert,  is  performed  by  thefe 
words  :  This  is  my  body.  But  erroneoufly  :  For 
the  benediction  is  nothing  elfe  but  praifes,  and 
thankfgivings  which  Chrift  ufed,  after  the  example  of 
the  Jews,  who  praifed  God  at  the  celebration  of  the 
Paflbver.  Hence  we  read,  with  Juftin  Martyr,  and 
others,  that  the  ancient  primitive  Chriftians,  gave 
thanks  unto  God,  the  author  of  all  things,  in  the 
celebration  of  the  Holy  Supper.  Breaking,  which 
ought  by  all  means  to  be  obferved.  Matt.  xxvi. 
46.  i  Cor.  x.  1 6.  Acts  ii.  42.  This  rite  has  not 
only  a  refpect  to  diftribution,  but  to  the  reprefen- 
tation  of  Chrift's  body,  which  was  broken,  fo  that 
it  is  erroneoufly  omitted  by  the  Romans,  and  others. 
Diftribution,  which  was  performed  in  various  ways, 

in 


Upon  tie  Holy  Supper. 

in  the  ancient  Church.  For  fometimes  Prefbyters, 
and  at  other  time  Deacons,  diftributed  the  bread 
and  wine. 

THE  rites  on  the  part  of  the  people,  and  com 
municants,  are  the  taking  of  the  bread  into  their 
hands,  and  the  eating  of  it,  and  the  drinking  of 
the  wine.  Concerning  all  thefe,  various  rites  have 
been  formerly  ufed,  which  Johnfton  has  defcribed, 
in  his  book  upon  the  communion  of  the  ancient 
Church. 

III.  CHRIST,  and  likewife  Paul,  declare  .fhe  fig- 
ftification  of  this  rite.  Chriil  does  it  in  thefe  words  • 
Do  this  in  remembrance  of  me.  But  what  we  are 
to  understand  by  that  commemoration,  he  teacheth, 
when  he  fays,  that  the  bread  is  his  body  broken, 
and  the  wine  is  the  blood  of  the  new  covenant,  fhed 
for  the  remhTion  of  fins.  Therefore,  the  Holy  Sup 
per  reprefents  to  us  the  death  of  Chrift,  and  the 
benefits  purchafed  by  it.  But  the  reafon  why  Chrift 
inftituted  a  rite  in  commemoration  of  his  death, 
was,  becaufe  his  death  is  the  foundation  of  our  fal- 
vation,  in  like  manner  as  the  Ifraelites  were  eman 
cipated  from  Egyptian  bondage,  by  the  blood  of 
a  lamb.  Paul,  i  Cor.  xi,  26.  For  as  often  as  ye 
eat  this  bread,  and  drink  this  cup,  ye  do  mew  the 
Lord's  death  until  he  come,  plainly  declares  what 
is  the  defign  of  this  Sacrament.  But  to  announce, 
or  fhew  forth  the  death  of  Chrift,  is  not  only  to  call 
it  to  remembrance,  but  to  render  folemn  thanks 
unto  God  upon  its  account,  and  to  renew  its  re- 
meinb/ance  with  gratitude  and  joy.  In  like  man 
ner 


355  Part  II.  Seff.  VI.  Chap.  V. 

ner  as  the  Jews  in  their  Paffbver,  returned  folemn 
thanks  unto  God,  for  their  deliverance  from  the 
Egyptians.  Therefore,  the  principal  duty  of  com 
municants,  is  to  return  thanks  unto  God.  But 
that  duty  cannot  be  flncere,  and  acceptable  to  God, 
unlefs  it  be  accompanied  with  faith,  repentance,  the 
love  of  Chrift,  and  our  neighbour,  zeal,  purity,  and 
other  virtues.  Befides  this  principal  end,  others  may 
be  amgned,  viz.  that  the  Eucharift  is  a  public  mark, 
or  token  of  Chriftianity,  a  declaration  of  brotherly 
love,  a  renewal  of  the  baptifmal  vow,  the  fpiritual 
food  of  the  foul,  and  a  pledge  of  the  refurrection. 
But  all  thefe  are  comprehended  in  the  end  above. 
Thus  we  have  briefly,  and  with  the  greateft  fimplicU 
ty,  explained  the  nature  of  the  Holy  Supper.  For  as 
we  are  treating  of  a  rite,  which  all  Chriftians  ought 
to  celebrate,  and  underftand  its  fignification,  in  treat 
ing  this  argument,  we  ought  to  ftudy  fimplicity,  and 
perfpicuity,  and  to  abftain  from  a  more  prolix,  and 
elaborate  treatife,  of  the  feveral  queftions,  which  are 
moved  concerning  it. 

CONCERNING  the  eating  of  Chrift's  body,  and 
blood,  many  things  have  been  faid,  from  John  vi. 
With  refpeci  to  which  we  briefly  obferve.  Firft. 
That  Chrift  in  that  chapter,  does  not  fpeak  of  the 
Holy  Supper^  which  as  yet  had  not  been  inftituted. 
Second.  To  eat  his  flefh,  and  drink  his  blood,  is 
nothing  elfe  but  to  believe  in  him,  which  the  read 
ing  of  this  Chapter  mod  evidently  demonftrates  j 
hence  k  follows,  that  this  eating  may  be  as  well 
without,  as  in  the  Holy  Supper.  Third.  If  by 
eating,  no  more  "is  denoted^  but  that  we  partake  of 

Chrift, 


Upon  the  Holy  Suffer.  359 

Chrift,  and  the  benefits  of  his  death,  it  is  mod  cer* 
tain,  that  we  in  this  refpect,  do  eat  the  flefh,  and 
drink  the  blood  of  Chrift.  If  any  thing  more  be 
denoted  by  this  phrafe,  and  it  be  urged ,  that  in 
the  Holy  Supper  we  do  really  feed  upon,  and  are 
nouriihed  by  the  real  fubftance  of  the  body  and 
blood  of  Jefus  Chrift  ;  it  may  be  doubted,  whether 
this  be  accurately  enough  fpoken  ;  for  it  cannot  be 
conceived,  how  we  mould  become  real  partakers  of 
the  real  fubftance  of  the  Lord,  and  that  his  body 
not  being  prefent,  mould  be  eaten.  For  the  fub 
ftance  of  his  body  is  fomething  corporal,  in  which 
we  cannot  communicate  in  a  fpiritual  manner,  only 
as  far  as  the  fruits  of  Chrift's  death,  redound  unto 
us.  The  Minifters  of  the  Helvetic  Churches,  in  the 
year  one  thoufand  five  hundread  and  feventy  two, 
wrote  to  a  national  Synod  held  in  France,  requefting 
in  an  amicable  manner,  that  the  phrafe,  That  we  re 
ally  feed  upon,  and  are  nourimed  by  the  proper  fub 
ftance  of  Chrift's  body,  mould  be  changed  in  their 
confeflion  of  faith,  and  liturgy,  which  met  with 
the  Synod's  refufal.  Let  Calvin  be  confulted,  con 
cerning  that  mode  of  expreflion.  Inftance,  B.  iv. 
Chap.  17.  Sec.  7. 

IV.  MANY  controversies  have  arifen,  concerning 
the  Holy  Supper,  which  were  originated  from  no 
other  caufe,  but  Chriftians  departing  from  the  an 
cient  Simplicity  of  this  rite.  Difmiffing  various  rites, 
and  ceremonies,  both  vain,  and  fuperftitious,  by 
which  the  Supper  of  the  Lord  hath  been  corrupt 
ed, 


360  Part.  II.  Sect.  VI.  Chap.  V. 

cd  by  the  Romifh  Church,  we  fhall  here  only  point 
out  four  of  their  principal  errors,  and  abufes. 

THE  firft  error  relates  to  the  real  prefence  of* 
Chrift's  body,  which  is  defended  by  the  Papifts,  and 
Lutherans.  The  former  hold,  that  the  body  of* 
Chrift  is  prefent  by  tranfubftantiation,  which  fi£* 
nifies,  that  the  fubftancc  of  the  bread  is  changed 
into  the  fubftance  of  Chrift's  body.  Pafchafius 
Radbertus,  in  the  ninth  century,  began  to  fay  : 
That  the  flefh  of  Chrift  was  prefent  in  the  Eucha- 
rift  •,  which  opinion  was  refuted,  in  a  particular  trea- 
tife  by  Bertram.  In  the  tenth  century,  that  doc 
trine  began  to  fpread  itfelf  farther,  whilft  many  were 
calling  out  againft  it,  as  Berengarious  ;  and  after 
him  the  Waldenfes.  But  it  was  only  received  in  the 
twelfth  century,  and  eftablifhed  by  the  Council  of 
Trent,  in  the  fixteenth.  The  Lutherans  teach,  that 
the  body  is  in,  with,  and  under  the  bread,  fo  that  the 
bread  ftill  remains  bread,  but  that  Chrift's  real  body 
is  prefent  with  the  bread. 

THE  opinion  concerning  the  real  prefence  of  the 
body  of  our  Lord  is  refuted.  Firft.  Beraufe  it  is 
contrary  to  the  word  of  God,  which  teacheth,  that 
Chrift  has  a  real  human  body,  and  that  the  Hea 
vens  contain  him :  Lilcewife,  becaufe  it  calls  the 
Eucharift  bread.  Second.  It  oppofes  right  reafon, 
xvhich  does  not  admit  our  conceiving  a  body,  with 
out  extenfion,  visibility,  &c.  Third.  Becaufe  the 
prefence,  and  the  eating  of  the  flefh  of  Chrift,  is  a 
thing  monftrous,  and  of  no  utility  to  falvation, 
John  vi.  63.  Fourth.  This  opinion  is  abfurd,  and 

contradictory, 


Upon  the  Holy  Supper.  361 

contradictory,  and  that,  not  only  in  one  refpect,  as 
has  been  invincibly  demonstrated  at  large,  by  our 
teachers.  As  to  what  is  objected,  from  thefe  words 
of  Chrift,  This  is  my  body,  The  anfwer  is  eafy, 
viz.  that  they  are  to  be  tmderftood  in  a  figurative 
fenfe.  For  Firft.  Chrift  fpoke  after  the  cuftom  of 
the  Jews,  who  in  the  PafTover  ufed  thefe  words,  this 
is  the  bread  of  affliction  which  our  fathers  did  eat  in, 
Egypt.  Second.  This  phrafe,  This  cup  is  the  New 
Teftament  in  my  blood,  cannot  be  underftood  in  its 
proper  fenfe,  for  the  cup  i*  not  a  covenant,  but  on 
ly  a  fcal  of  the  covenant,  Third.  If  thefe  words, 
This  is  my  body,  were  to  be  underftood  properly, 
it  would  follow,  that  Chrift's  body  even  at  that  time 
was  broken  ;  for  he  cxprefsly  fays,  This  is  my  body 
Which  is  broken.  But  if  the  breaking  is  not  real, 
neither  will  the  prefence  be  real.  It  would  alfo  fol 
low  that  the  Apoftles  did  eat  the  body  of  the  Lord 
jefus,  whilft  he  himfelf  did  celebrate  the  Holy  Sup 
per  with  them. 

THE  fecond  error  is  the  Church  of  Rome's  hold 
ing,  that  the  Eucharift  is  to  be  adored  with  as  high 
a  degree  of  religious  homage,  as  God  himfelf.  We 
do  not  deny  that  adoration  is  due  to  Chrift,  but  thq 
adoration  of  the  Sacrament  we  reject.  Firft.  Be- 
caufe  there  is  no  precept,  no  example  relating  to  it. 
Second.  Becaufe  the  Sacrament  is  not  Chrift  himfelf, 
but  bread,  confequently  they  involve  themfelves  in 
the  guilt  of  Idolatry,  who  pay  religious  worfhip  un 
to  bread.  It  may  be  further  obfcrved,  that  the 
people  of  the  Romim  Church,  are  in  perpetual  dan 
ger  of  Idolatry  ;  becaufe,  according  to  the  doctrine 
B  b  of 


302  Part  II.  Sect.  VI.  Chap.  V. 

that  Church,  the  intention  of  the  Prieft  is  necefTary, 
that  confecration  may  be  effected,  and  the  Sacra 
ment  complete.  But  no  one  can  be  aflured  of  fuch 
an  intention,  and  therefore  cannot  with  any  certain 
ty,  know  whether  confecration  be  rightly  performed, 
and  tranfubftantiation  accomplifhed. 

THE  third,  and  that  a  moft  grievous  and  intole 
rable  error,  is  the  laying  afide  of  the  cup.  For  in 
the  firft  place,  we  have  the  exprefs  inftitution,  and 
fpecial  mandate  of  Chrift  :  Drink  ye  all  of  it.  They 
anfwer  to  tkis,  that  this  was  fpoken  to  the  ApoftleSj 
as  Apoftles,  or  Prefbyters,  but  not  as  laymen  ;  but  if 
this  availed  any  thing,  the  fame  might  be  faid  of 
the  bread.  Again,  the  Apoftles  were  prefent  at  the 
Holy  Supper,  not  as  Prefbyters,  but  as  faithful  and 
private  perfons.  Chrift  alone  admirriftred  it,  and 
was  a  public  perfon,  but  the  Apoftles  reprefented 
the  univerfal  Church.  The  reafon  which  is  added  : 
Which  is  ftied  for  the  remiflion  of  the  fins  of  many, 
has  a  refpecl:  to  the  whole  body  of  the  faithful,  and 
proves,  that  the  cup  ought  to  be  allowed  unto  all 
for  whom  Chrift  med  his  blood.  Second.  The  man 
date  of  Paul,  i  Cor.  xi.,2-8.  Let  a  man  examine 
himfelf,.  and  fo  let  him  eat  of  that  bread,  and  drink 
of  that  cup,  includes  all  that  are  faithful.  Third. 
The  univerfal  Church  during  the  fpace  of  ten  cen 
turies  and  more,  communicated  under  both  kinds, 
and  communion  under  one  kind  only,  was  at  length, 
after  the  year  one  thoufand  four  hundred  and  four 
teen,  prefcribed  in  the  Council  of  Conftance.  The 
objections  which  are  offered,  are  mere  trifles,  as 
Luke  xxiv.  30.  And  it  came  to  pafc,  as  he  fat  at 

meat 


\Jport  the  Holy  Supper. 

•  meat  with  them,  he  took  bread  and  blefled  it,  and 
brake  and  gave  it  to  them,  viz.  the  two  difciples 
going  to  Emmaus.  And  Ads  ii.  46.  The  Holy- 
Supper  is  called  the  breaking  of  bread  ;  for  in  the 
former  paffage,  the  Sacrament  is  not  fpoken  of.  In 
the  latter,  the  breaking  of  bread  denotes  the  en 
tire  and  whole  Sacrament.  Likewife,  that  the  faith 
ful  partake  of  the  blood  when  they  partake  of  the 
body,  when  the  blood  is  included  in  the  body  5  this 
Was  what  they  term  concomitance.  Alfo,  becaufe 
abftemious  perfons  may  be  found,  as  if  a  divine  in- 
ftitution,  were  to  be  altered  on  account  of  a  few. 
With  equal  propriety  it  might  be  faid,  that  the 
word  of  God  ought  no  longer  to  be  read  or  heard, 

o  o 

becaufe  there  are  fome  perfons  to  be  met  with,  who 
are  deaf  or  blind.  Laftly,  that  communicating  un 
der  both  kinds,  is  obnoxious  to  various  inconveni 
ences,  as  that  the  blood  of  Chrift  would  be  liable  to 
be  fpilt,  &c.  but  fuch  reafons  are  frivolous,  nay  im 
pious,  where  the  exprefs  mandate  of  Chrift  is  ex 
tant* 

THE  fourth  error  is  the  doctrine  of  the  RomiiK 
Church,  concerning  the  facrifke  of  the  Mafs  ;  for 
it  teacheth,  that  a  real  propitiatory  facrifice  is  offered 
in  t^e  Eucharift,  in  which  Chrift  is  offered  for  the 
fins  both  of  the  living  and  the  dead.  We  readily 
grant,  left  we  mould  combat  about  words,  that  the 
bupper  may  be  termed  a  Sacrifice,  and  that  it  was 
fo  denominated  by  the  ancients,  on  account  of  the 
commemoration  of  Chrift's  facrifice,  as  alfo  the  fpi- 
ritual  facrifices  of  the  faithful,  prayers,  praifes,  &c. 
likewife  on  account  of  the  oblations,  that  were 
B  b  2  ufually 


.  VI.  C.  V. 


ufually  made  before  communion.  But  that  in  thft 
Eucharift,.  the  real  body  of  Chrift  is  really  offered 
in  facrifice,  we  deny.  Firft.  Becaufe  the  Scripture 
no  where  makes  mention  of  fuch  a  facrifice.  For 
thefe  words,  which  are  ufually  quoted,  Do  theie 
things,  &~c,  and  that  pafTage  Mai.  i.  1  1.  Teach  no 
fuch  thing.  Second.  The  Scripture  teacheth  many 
things  which  overthrow  that  facrifice,  as  that  Chrift 
is  the  only  Frieft,  and  that  his  faeriiicc  is  the  only 
perfect  one,  and  not  to  be  repeated,  Heb.  ix.  and 
x.  Third.  The  nature  of  a  Sacrament  cannot  con- 
fift  with  this.  For  a  Sacram-cnt  is  a  commemorati 
on  of  a  facrifice,  but  not  a  real  facrifice.  Fourth. 
To  the  eiTence  of  a  propitiatory  facrifice,  properly 
called  fo,  three  things  are  requifite  :  A  Prieft,  a 
victim,  and  the  death  of  the  victim  •,  which  three, 
by  no  means  ca-n  take  place  here,  as  might  be  very 
eafily  mewn. 

\  .  * 

Usus.  Since  tfie  Holy  Supper  hath  been  infti- 
tuted  by  our  Lord,  in  order  that  it  might  be  cele 
brated  in  the  Church,  Chriftians  ought  to  be  ex 
horted  to  the  proper  ufe  of  it.  Here  every  one 
ought  ferioufly  to  weigh,  how  holy  a  rite  this  is  ; 
by  whom  it  was  appointed,  viz.  Chrift  our  Lord  and 
Saviour  -,  the  time  when  it  was  instituted,  viz.  when 
he  was  very  nigh  unto  death  j  for  what  end,  viz. 
that  i.ve  might  fhew  forth  his  death.  Therefore, 
nothing  in  religion  is  more  holy,  no  act  of  external 
worfhip  of  greater  moment,  than  the  Holy  Supper  ; 
fo  that  this  act  invites  us,  to  the  moft  perfect  dif- 

charge 


Upon  the  Holy  Supper.  365 

charge  of  all  the  duties  of  a  grateful  mind,   and  of 

piety. 

2.  The  duty  of  fuch  as  approach  to  the  Holy 
Supper,  is  related,  i  Cor.  xi.  28.  29.  In  which, 
they  offend  varioufly,  who  do  not  at  all  examine 
themfelves,  ,or  after  an  improper  manner.  Alfo  fuch 
as  are  entirely  fatisfied  without  felf-examination,  be 
ing  no  way  folicitous  about  the  reformation  of 
their  lives.  Laftly,  thofe  who  do  not  perfevere  in  a 
courfe  of  piety.  But  there  can  be  no  better  prepa 
ration,  than  to  procure  a  habit  of  piety,  in  the  ordi 
nary  courfe  of  life,  and  always  to  maintain  commu 
nion  with  Chrift,  as  well  when  celebrating  the  Sacred 
Supper,  as  at  other  times.  They  are  all  in  an  error, 
who  imagine,  that  piety  and  devotion  are  only  requi- 

,  when  we  are  called  to  the  Eucharift. 


WITH  refpect  to  the  controversies,  concerning 
the  Supper,  the  following  particulars  may  be  obfer- 
ved.  When  we  reflect  upon  the  errors  of  the  Ro- 
mim.  Church,  the  queftion  may  be  propofed,  how 
comes  it  to  pafs,  that  errors  and  abufes  of  fo  grofs 
a  nature,  have  prevailed  for  fo  many  ages,  and  are 
ftill  retained.  The  reafon  of  this  is  at  hand.  That 
proceeds  from  ignorance  of  the  word  of  God,  and 
the  defect  of  knowledge,  from  prejudices,  educa 
tion,  fear  of  perfecution,  a  defire  of  retaining  wealth 
and  dignities,  &c.  Wherefore  it  will  be  our  duty, 
to  render  due  thanks  unto  God,  that  we  have  been 
delivered  from  fo  many,  and  fo  grofs  errors  •,  which 
yet  will  avail  us  nothing,  unlefs  our  proferTion,  and 
knowledge  of  the  truth  be  attended  with  purity  of 
B  b  3 


366  Part  II.  Seff.  VI.  Chap.  V. 

life.  In  vain  do  we  boaft,  that  thofe  errors  and  abuf- 
es  which  relate  to  doctrine  and  worfhip,  are  remov 
ed,  whilft  others  no  lefs  dangerous,  are  flagrant 
among  us,  I  mean  fuch  as  relate  to  morals,  practice, 
and  difcipline  ;  which  are  equally  inconfiftent  with 
the  word  of  God. 

THESE,  ought  likewiie  to  impell  us  to  the  pro 
per  ufe  of  the  Holy  Supper.  We  reject  the  doct 
rine  concerning  the  real  prefence  of  the  Lord's  bo 
dy.  But  the  divine  and  fpiritual  prefence  of  Chrift, 
ought  to  beget  within  us,  the  higheft  veneration. 
The  Papifts  adore  the  Sacrament.  It  is  fit  that  we 
fhotild  adore  God  and  our  Saviour,  with  the  great- 
eft  humility,  as  fitting  at  the  right  hand  of  God. 
"We  partake  of  the  cup,  as  well  as  the  bread,  but  of 
what  advantage  will  it  be  to  us,  to  receive  both  figns, 
and  to  enjoy  an  entire  Sacrament,  if  we  abufe  it,  and 
ti  ample  under  foot  the  blood  of  Chrift,  as  an  unholy 
thing.  We  defend  the  perfection  of  Chrift's  Sacrifice, 
in  oppofition  to  the  Sacrifice  of  the  Mafs.  tut  of 
what  fervice  will  that  be  to  us,  if  we  render  that  fa- 
crifice  unprofitable  to  us,  through  impenitence,  and 
unbelief.  It  appears  from  what  has  been  faid,  how 
thefe  controvedies  may  be  handled '  to  advantage., 
and  edification. 


OF 


Upon  tbe  State  .of  Men  after  Death.  367 

OF     THE     LATTER     PART. 
SECTION     VII. 

* 

CONCERNING  A  FUTURE  WORLD. 

CHAP.  I, 

Of  tbe  State  of  Men  after  Death. 

WE  come  now  to  the  laft  head  of  Theology, 
viz.  that  which  refpects  a  future  world,  which 
confirms  of  five  parts.  Firft.  Concerning  the  State 
of  Men  after  Death.  Second.  The  end  of  the 
World.  Third.  The  Refurrection.  Fourth.  Uni- 
verfal  Judgment.  Fifth.  Life  and  Death  eternal, 

WITH  refpect  to  the  ftate  of  men  after  death,  it 
is  to  be  obferved,  in  the  firft  place,  that  the  foul 
does  not  perifh  with  the  body,  which  may  be  pro 
ved.  Firft.  Becaufe  right  reafon  informs  us,  that  the 
foul  is  of  a  fubftance  entirely  different  from  the  body, 
and  not  liable  to  corruption  -,  hence  the  very  Hea 
thens  believed  in  the  immortality  of  the  foul. 
Second.  From  Scripture,  Matt.  x.  28.  Fear  not 
them  which  kill  the  body,  but  are  not  able  to  kill 
the  foul ;  but  rather  fear  him,  which  is  able  to  de- 
ftroy  both  foul  and  body  in  hell.  Eccles.  xii.  9. 
Then  mall  the  duft  return  to  the  earth  as  it  was, 
and  the  fpirit  mall  return  unto  God  who  gave  it. 


368  Part  II.  Seff.   VII.  Cbap.  I. 

BUT  it  is  queflioned,  what  the  ftate  of  fouls 
be,  when  feparatcd  from  the  body.  Firft.  Some 
have  been  of  opinion,  that  the  fouls  flept,  and  were 
deftitute  of  all  fenfe,  and  perception,  until  the  refur- 
reciion,  who  are  therefore  termed,  Pfichopannichites, 
or  foul-fleepers,  whofe  opinion  ought  by  no  means 
to  be  |  admitted,  as  appears  from  what  has  been  al 
ready  faid,  and  will  be  evinced,  from  what  we  are 
afterwards  tp  obferye. 

2.  THE  Romans  teach,  that  the  fouls  are  in  Pur 
gatory  j  that  is,  the  fouls  of  fuch  as  have  not  died 
in  mortal  fin,  to  fatisfy  there  for  venial,  as  alfo  for 
mortal  fins,  the  guilt  of  which  has  been  remitted, 
but  not  the  punimment.  That  they  are  there  tor 
mented  with  corporal  fire  for  fome  time,  in  order 
to  be  purified,  and  fatisfy  divine  juftice.  This  doct 
rine  is  defervedly  rejected.  For,  Firft.  There  is  not 
the  leaft  traces  of  this  fire  to  be  met  with  in  Scrip 
ture,  nor  of  prayers  for  the  dead,  and  other  things 
connected  with  this  doctrine.  For  thefe  paffages, 
J  Cor.  iii.  13.  Eyery  man's  work  mall  be  revealed 
by  fire,  and  the  fire  mall  try  every  man's  work  of 
what  fort  it  is,  &c.  And  xv.  29.  Concerning  Bap- 
tifm  for  the  dead,  and  Matt.  xii.  32.  make  nothing 
forthepurpofe.  Second.  The  Scripture  teacheth 
fuch  things,  concerning  the  ftate  of  fouls  after  death, 
as  overthrow  a  Purgatory,  as  mall  foon  be  made 
appear.  Third.  That  doclrine  oppofes  the  pe-fect 
fatisfaclion  of  Chrift,  and  the  full  remifTion  of  fins. 
Fourth.  It  was  unknown  in  the  firfl  ages  after  Chrift, 
and  is  only  calculated  for  procuring  gain.  It  cannot 
indeed  be  denied,  that  even  fo  early  as  the  third 

century. 


Upon  the  State  of  Man  after  Death.  3  69 

century,  prayers  were  ufed  for  the  dead,  but  for  a 
different  end  than  thofe  which  are  offered  for  the 
fouls  which  are  faid  to  be  in  Purgatory,  viz.  the  an 
cient  Chriftians  returned  thanks  unto  God,  for  the 
happy  departure  of  the  Holy  Martyrs,  and  prayed 
that  he  might  grant  them  a  happy  refurrection. 

3.  IT   can  fcarcely   be  afTerted,   that  fouls  after 
death  do  immediately  enter  into  the  enjoyment  of 
perfect  and  abfolute  felicity  in  Heaven,  or  that  they 
endured  the  fame  torments  which  Chrift  by  his  laft 
fentence  will  inflict  upon  the  wicked.     For  the  Scrip 
ture  affigns  both  remuneration  and  punimment,  to 
the  ultimate  judgment  of  God.   Matt.  xiii.  41.  &c. 
and  xxv.  46.   i  Theff.  iv.  17.    2  Tim.  iv.  8.   There 
is   laid  up  for  me  a  crown  of  righteoufnefs,  which 
the  Lord  the  righteous  Judge  mall  give  me  at  that 
day,  and  not  to  me  only,   but  unto  all  them  alfo 
which  love  his  appearance. 

BESIDES,  man  cannot  be  perfect,  as  long  as  his 
body,  which  is  an  eflential  part  of  him,  is  under  the 
power  of  death. 

4.  YET  we  afTert,  that  the  fouls  of  the  godly  are 
now  in  a  ftate  of  felicity,  and  that  they  are  in  pof- 
fcflion  of  tranquility  and  joy,   in  the  prefence  of  the 
Lord.      And  on  the  other  hand,    that  the  wicked 
are  miferable.     Firft.  Reafon  teacheth  us,  that  fuch 
is  the  nature  of  the  foul,  that  it  cannot  be  deftitute 
of  fenfe  and  thought,    or  otherwife  it  muft  perim  : 
Becaufe  its  eflence  confifts  in  thought.     Therefore, 
if  it  were  deprived  of  thought  it  muft  perim.     Se 
cond. 


270  Part  II.  Se%,  VII.  Clap.  I, 

cond.  It  was  believed,  that  the  fouls  of  the  jufl 
were  received  after  death  into  a  ftate  of  reft  -, 
but  that  the  contrary  was  the  cafe  of  the  wick 
ed.  This  was  not  entirely  hid  from  the  Hea 
thens,  as  appears  from  their  fay  ings  concerning 
the  Elyfian  fields,  and  Hell,  and  at  prefent  the 
inhabitants  of  Africa,  China,  and  America,  are  not 
quite  ignorant  of  it.  We  learn  what  was  the  opi 
nion  of  the  Jews,  from  the  third  chapter  of  Wif- 
dom  v.  1.2.  3.  and  xvi.  14.  and  2  Maccab.  vii  36. 
and  this  was  the  received  opinion  among  them,  in 
the  time  of  Chrift,  as  alfo  among  the  primitive 
Chriftians,  though  they  believed  that  the  godly 
were  not  to  be  tranflated  into  Heaven,  until  after 
the  refurrection,  which  they  prove  by  the  example 
of  Chrift.  Third,  the  Scripture  confirms  this  opi 
nion.  Ecclef.  xii.  9.  Matt.  x.  28.  Luke  xvi.  22. 
23.  Concerning  the  rich  glutton  and  Lazarus.  With 
refpecl  to  which  pafTage  we  may  obferve,  that 
Chrift  fpeaks  here  entirely  according  to  the  opinion 
of  the  Jews,  who  believe,  that  the  godly  after  death 
were  received  into  Paradife,  or  Abraham's  bofom, 
but  that  the  wicked  were  thruft  down  into  hell. 
To  which  opinion  Chrift  would  have  never  accom 
modated  his  difcourfe,  had  it  been  falfe.  But  the 
feries  of  this  parable  manifeftly  fuppofes,  that  Chrift 
fpeaks  concerning  the  ftate  in  which  men  are  placed 
after  death,  and  before  the  laft judgment. 

BESIDES  triers  are  other  exprefs  paflages,  as  the 
words  of  Chrift.  Luke  xxiii.  45.  To  day  thou  malt 
be  with  me  in  Paradife,  which  exprefsly  denote,  a 
ftate  of  happinefs  immediately  after  death.  For 

that 


Upon  the  State  of  Men  after  Death.  37 1 

that  word,  To  day,  teaches  us  beyond  all  controver- 
fy,  that  that  Robber  was  received  into  Paradife,  on 
the  very  day,  in  which  he  died  along  with  Chrift, 
who  here  fpeaks  according  to  the  opinion  of  the 
Jews,  and  ufes  their  very  expreffions.  Other  paf- 
fages  might  be  added,  as  Acts  vii.  59.  Where  Ste 
phen  calls  out,  Lord  Jefus  receive  my  Spirit.  2 
Cor.  v.  i.  2.  3.  For  we  know  that  if  this  earthly 
houfe  of  this  tabernacle  were  defolved,  we  have  a 
building  of  God,  an  houfe  not  made  with  hands, 
eternal  in  the  Heavens,  &c.  i  Pet.  iv.  10.  Rev. 
xiv.  13.  BlefTed  are  the  dead  who  die  in  the  Lord, 
yea,  faith  the  Spirit,  that  they  may  reft  from  their 
labours,  and  their  works  do  follow  them.  Efpeci- 
ally,  Phil.  i.  23.  Where  Paul  hefitating,  whether 
he  ought  to  defire  life  or  death,  fuppofes,  that  im 
mediately  after  death,  he  would  be  with  the  Lord. 
Otherwife,  if  he  was  only  to  be  partaker  of  that 
bleflednefs,  after  the  refurrection,  he  would  have  no 
caufe  of  this  doubtfulnefs,  neither  would  he  have 
been  fooner  or  later  happy,  though  his  death  had 
been  haftened  or  deferred. 

USES.  This  doctrine  ought  to  be  ferioufly  me 
ditated  upon  by  all.  There  is  none  who  can  avoid 
death,  and  confequently  none  who  ought  not  to 
be  concerned  about  his  condition  after  death. 

i .  THIS  doctrine  is  productive  of  the  higheft  con- 
folation,  which  would  fuffer  great  diminution,  were 
we  to  expect  nothing  before  the  day  of  judgment. 
Praife  therefore  be  to  our  God,  who  hath  infpired  us 
with  fuch  noble  expectations,  as  afford  the  mcft  fo- 

lid, 


372  Part  II.  Seff.  VII.  Chap.  I. 

lid,  and  efficacious  confolation  againft  the  fear  of 
death,  and  replenish  the  fouls  of  the  faithful,  with 
ineffible  joy  in  the  hour  of  it. 

2.  THEREFORE  our  lives  ought  to  be  ordered  in 
fuch  a  manner,  as  might  enable  us  to  look  for  this 
happy  departure, 

WHEN  we  reflect  upon  the  ftate  of  the  foul,  when 
feparated  from  the  body,  let  us  remember,  that  it 
is  the  moft  excellent  part  of  us,  in  which  we  mall 
inftantaneoufly,  after  death,  receive  the  rewards  or 
punimments  of  our  paft  lives.  But  let  us  abandon 
all  anxious  cares,  concerning  the  body  which  is  re 
duced  to  duft,  let  us  diveft  ourfelves  of  corporeal 
pleafures,  and  employ  our  utmoft  efforts,  in  order 
that  our  minds  may  be  more  and  more  purified  and 
united  unto  God. 

3.  THE  doctrine  contained  in  this  chapter,  warns 
us  maturely,  and  without  further  delay,  to  engage 
ourfelves  in  the  ftudy  of  good  works.     Life  pafles 
over  very   quickly,   fo   that  mould  we  die  in  fin, 
there  is  no  further  hope  of  falvation  remaining. 
Whatever  we  have  omitted,   or  neglected  in  this 
life  cannot  be  compenfated  in  a  future  one.     Let 
us  haften  our  repentance,   whilft  an  opportunity  is 
offered  us,  left  that  our  laft  hour  mould  find  us  unr 
prepared. 


€  H  AT, 


ttyon  the  End  of  the  Wort*. 

CHAP.     H. 

Concerning  the  End  of  the  World. 

THERE  are  four  queftions  propounded  con-* 
cerning  the  end  of  the  world,  or  confumma- 
tion  of  time.  Firft.  What  we  are  to  underftand, 
by  that  world  which  is  to  be  deftroyed.  Second. 
How  it  is  to  be  deftroyed.  Third.  When.  Fourth. 
What  will  be  its  ftate  after  its  confummation. 

I.  BY  the  world  here,  we  arc  not  to  underftand 
the  univerfal  fyftem  of  things,  as  the  remoter  Hea 
vens,  ftars,  &:c.   But  that  globe  which  we  inhabit, 
and  whatever  things  do  nearly  furround  it.     Peter 
indeed,  2  Eph.  iii.  10,  fpeaks  of  the  Heavens  and 
the  earth  ;  but  that  is  to  be  imderftood  of  that  Hea 
ven,  which  approacheth  neareft  unto  our  earth,  for 
he  mentions,  that  the  fame  world  will  be  deftroyed 
by  fire,  which  formerly  perifhed   by   the  deluge. 
But  the  deluge  could  by   no  means  reach  to  the 
liigher  Heavens. 

II.  THIS  defolution  of  the  world  will  be  effected 
by  fire.      It  hath  been  believed  among  the  Hea 
thens,    that  the   world  would  not  always  endure. 
There  are  many  paflages  in  Scripture,  which  treat 
of  the  end  of  the  world,  as  Gen.  viii.  22.   Pf.  cii. 
26.    They   mall  perifh,  but  thou  malt  endure,  &c. 
Matt.  xxiv.  25.  Heaven  and  earth  mall  pafs  away. 
2  Pet.  iii.  &c.    The  Apoftles  often   fpeak  of  the 
end  of  all  things  •,  but  there  is  a  moft  ancient,  and 

conftant 


374  Part.  II.  Stct.  VII.  Cb*p.  II. 

conftant  tradition  concerning  fire.  The  words  of 
Jofephus  are  memorable.  Antiq.  B.  I.  Chap.  III. 
That  Adam  predicted  the  univerfal  deftruction  of 
things,  one  by  fire,  and  another  by  a  deluge.  The 
ftoicks  Heraclitus,  Empedocles,  and  the  ancient: 
Indian  Philofophers  the  Brackmans,  taught  the 
conflagration  of  the  world.  Cicero.  B.  I.  Upon 
the  nature  -of  the  Gods,  introduces  a  ftoick  faying, 
that  it  was  in  futurity,  that  the  whole  world  would 
be  fet  on  fire.  And  Ovid  ; 

Efle  quoque  in  fatis  reminifcitur  affore  tempus, 
Quo  mare,  quo^tellus,  univerfaque  regio  coeli 
Ardeat  et  mundi  moles  operofa  laboret. 
It  is  alfo  upon  record,  that  it  has  beeri  decreedj 
that  time  was  approaching  in  which  the  whole 
earth,  and  univerfal  region  of  Heaven  would  be  in" 
flames,  and  the  elaborate  mafs  of  the  world  con- 
vulfed.  And  Peter  teacheth  this  moft  clearly,  2 
Eph.  Hi.  6.  7.  The  world  that  then  was,  being 
overflowed  with  water  perifhed  ;  but  the  Heavens 
and  the  earth,  which  now  are,  are  referved  unto 
fire,  againft  the  day  of  judgment,  avid  perdition  of 
ungodly  men.  Which  words  are  abfolutely  and  un* 
ikilfully  interpreted,  as  relating  to  the  destruction 
of  Jeru&lem  :  For  a  clofe  infpedion  into  that  pa£- 
fage,  and  the  feries  of  the  difcourfe  plainly  mew* 
that  they  are  fpoken  of  the  end  of  the  world,  and 
not  the  de(lruc5tion  of  Jerufalem. 

III.  THE  time  of  the  end  of  the  world  is  un 
known  ;  to  which  refers  that  pafTage,  Matt.  xxiv. 
36.  But  of  that  day  and  hour  knoweth  no  man,  no 
not  the  angels  of  Heaven,  but  my  Father  only.  Yet 

there 


Iff  on  the  End  of  the  World.  $J$ 

there  are  fins,  by  which  men  will  know  when  that 
end  is  nearly  approaching.  Paul,  2  ThefT.  ii.  i.  2, 
&c.  teacheth,  that  the  Son  of  Perdition  will  be  re 
vealed  and  deftroyed,  before  the  day  of  the  Lord 
cometh.  The  converfion  of  the  Jews  and  Gentiles 
will  alfo  precede  the  end  of  time  •,  as  alfo  that  hap 
py  ftate  of  _the  Church  predicted  by  John.  When 
thefe  things  mail  be  accomplimed,  it  will  be  eafy 
to  know  that  the  end  of  the  world  is  at  hand.  Per 
haps,  at  that  time  there  may  alfo  appear  figns  and 
wonders  in  Heaven,  and  there  may  happen  dreadful, 
and  uncommon  changes  in  the  world,  and  affairs  of 
mankind. 

IV.  IT  is  enquired,  what  the  ftate  of  the  world 
will  be  after  this  conflagration  ;  and  whether  it  will 
be  deftroyed  as  td  its  efience,  or  only  its  qualities  ? 
Or  whether  it  will  be  totally  annihilated,  or  only 
renewed  ?  Scarcely  any  thing  can  be  determined 
here  with  precifion.  Yet  the  latter  opinion  feems 
moft  probable,  and  is  confirmed  from  that  pafiage 
in  Peter,  for  he  fays,  that  the  world  mail  perifh  by 
fire,  as  it  had  formerly  perimed  by  the  flood.  And 
the  Apoftle  adds,  that  after  this  conflagration,  we 
are  to  look  for  a  new  Heaven,  and  a  new  earth, 
wherein  dwelleth  rightcoufnefs.  But  in  thefe  things 
it  is-  fafeft  to  determine  nothing  precifely. 

USES.  Peter  teacheth  the  ufe  of  this  doctrine. 
2  Eph.  Hi.  where,  in  the  firft  place,  he  confutes  cer 
tain  prophane  perfons,  who  held  what  is  faid  con 
cerning  the  end  of  the  world  in  derifion,  and  con 
firms  this  doctrine  by  the  hiftory  of  the  Flood.  Se 
cond. 


376  Part  II.  SeB.  VII.  Chap.  III. 

cond.  He  points  out  the  caufe,  why  the  Lord  de1- 
fers  his  coming,  viz.  becaufe  he  is  merciful,  and 
grants  unto  all  men  an  opportunity  to  repent. 
Third.  He  mews,  that  this  ultimate  conflagration 
is  a  moft  powerful  motive  to  piety,  and  good 
works,  viz.  becaufe  here  we  may  eafily  learn,  how 
great  the  vanity  of  this  world  is,  and  what  they 
are  to  expect,  who  indulge  themfelves  in  a  vicious 
courfe  of  life.  The  fire  of  that  great  day  will  con- 
fume  the  wicked,  and  that  day  will  be  a  day  of  de- 
ftruflion.  See  verfe  7  of  that  chapter.  Fourth. 
Peter  teacheth,  that  there  is  another  world,  another 
life,  the  duration  of  which  will  be  eternal,  after 
which  we  ought  to  afpire  by  holinefs  of  life,  v.  13* 
and  14. 

CHAP.     IIL 

Concerning  the  Refurrcction. 

WE  mall  here  in  the  firft  place,  demonftratc 
the  certainty,  and  truth  of  the  Refurrection. 
Second.  Explain  the  nature  of  it. 

SINCE  the  Refurre6rion  is  the  foundation  of  all 
our  hope,  and  confequently  of  univerfal  religion, 
its  truth  ought  to  be  confirmed  by  the  moft  folid 
arguments,  i  Cor.  xv.  16.  17.  If  the  dead  rife 
not,  then  is  not  Chrift  raifed,  and  if  Chrift  be  not 
raifed,  your  faith  is  vain,  ye  are  yet  in  your  fins. 
The  Sadduces  of  old  denied  it.  Matt.  xxii.  23. 
Acts  xxiii.  8.  Alib  fome  Hereticks  belonging  to 
the  Church  of  Corinth,  who,  no  doubt  were  imbu 
ed 


Upon  the  Refurrection.  377 

fed  with  the  leaven  of  the  Sadduces.  I  Cor.  xv.  12. 
alfo,  2  Tim.  ii.  18.  In  the  prefent  age,  there  were 
fome  of  the  Sociniaiis,  who  denied  the  refurrection 
of  the  wicked. 

THE  univerfal  refurrectioh  of  mankind  is  pro 
ven  by  a  threefold  kind  of  argument.  Firll.  From 
the  teftimony  of  Scripture,  and  firft,  indeed,  from 
various  pafiages  which  confirm  this  doctrine,  not  in 
a  direct  manner,  but  by  neceffary  confequenee,  as 
Matt.  xxii.  31.  32.  God  is  not  the  God  of  the  dead, 
but  of  the  living,  therefore,  mice  God  calls  himfelf 
the  God  ofAbraham*  Ifaac,  &c.  who  yet  were 
dead,  it  is  neceffary  that  they  mould  revive.  There 
are  many  pafTages  from  which  fuch  a  confequenee 
may  be  drawn,  as  when  Paul  fays,  that  the  bodies 
of  the  faithful  are  the  temple  of  the  Holy  Ghoft, 
that  Chrift  hath  redeemed  both  foul  and  body.  I 
Cor.  vi.  &c.  Derides  there  are  places,  in  which  this 
doctrine  is  openly  and  exprefsly  delivered,  as  Dan. 
xii.  2.  And  many  of  them  that  fleep  in  the  duft  of 
the  earth,  mail  awake  fome  to  everlafting  life,  &c. 
John  v.  28.  The  hour  is  coming,  in  which  all  that 
are  in  the  graves  mall  hear  his  voice,  and  fhall  come 
forth,  they  that  have  done  good,  unto  the  refur 
rection  of  life,  and  they  that  have  done  evil,  unto 
the  refurrection  of  damnation.  Acts  xxiv.  15. 
Efpecially,  i  Cor.  xv.  where  this  qucftion  is  hand 
led  directly,  and  in  plain  terms.  It  is  true  indeed, 
that  the  promife  concerning  the  refurrection,  was 
hot  fo  fully  revealed  under  the  Old  Teftament,  as 
tinder  the  New.  Yet  that  the  godly,  even  then 
entertained  the  hopes  of  it,  is  evident,  from  2 
C  c  Maccab. 


j;8  Part*  II.  Sett.  VII.  CHap.  III. 

Maccab.  vii.  9.   14.  23.  which  feems  likevvife  to  be 
proved  from  Heb.  v.   19. 

2.  FROM  examples  taken  both  from  the  Old  and 
New  Teftament,   2   Kings,  iv.   36.  37   concerning 
the  Shernommite's  fon,  who  was  raifed  by   Elifha. 
and  xiii.   2 1 .     The  perfon  who  was  reflored  to  life, 
upon  touching  Elima's  bones.     Luke  vii.  12.  The 
widow  of  Nain's  fon.     John  xi.  Lazarus.     Matt, 
xxvii.   52.     Thofe  who  were  rifen  at   the  time  of 
Chrift's  death.     But  the  principal  example  was  the 
refurrection  of  Chrift,  which  argument  Paul  chiefly 
infifts  upon,  i  Cor.  xv.     And  this  was  one  of  the 
principal  caufes,  why  God  condefcended  to  expofe 
his  Son  to  death,  viz.  that  by  his  illuftrious  exam 
ple,  he  might  confirm  the  faith  and  hope  of  the  re- 
iurre£ion. 

3.  FROM  various   arguments,    taken  from  the 
moft  certain  principles  of  religion,  both  natural  and 
revealed.     This   doclrine    agrees    excellently  well 
with  right  reafon  and  confcience,  as  alfo  with  what 
we  have  formerly  obferved,  concerning  the  differ 
ence  between  moral  good  and  evil,  rewards  and  pun- 
ifhmenfs   in  a   future  life,    and    concerning    God, 
Religion,   and    Providence.     Faith    in    God,    and 
Chrift,  cannot  conftft  without  the  hope  of  remune 
ration,  and  all  the  capital  points  of  religion,  muft  fall 
to  the  ground  if  the  dead  are  not  raifed  :  as  Paul  de- 
rnonftrates  at  large,  i   Cor.  xv.     All   the   parts  of 
which  capter,  its  argurnent's  and  reafons,  ought  to 
be  particularly  coniidered, 

II.  WITH 


Upon  the  Refurrection.  379 

II.  WITH  refpect  to  the  refurrection  itfelf,  there 
are  two  particulars  which  the  Scriptures  teach, 
Firft.  The  perfons  who  are  to  be  railed.  Second. 
In  what  ftate. 

i.  ALL  men  mall  beraifed,  both  good  and  evil. 
Johnvi.  28.  29.  Matt.  xxv.  31.  &c.  Acts  xxiv.  15. 
Where  Paul  fays,  that  he  had  hope  toward  God, 
that  there  fhall  be  a  refurreclion  of  the  dead,  both 
of  thejuft  and  unjuft.  2  Cor.  v.  10.  All  muft  ap 
pear  before  the  tribunal  of  Chrift,  &c.  2  Pet.  ii. 
9.  Rev.  xx.  12.  but  it  may  be  enquired,  whether 
the  fame  bodies  mall  be  raifed,  or  if  men  mall  be 
clothed  with  new  bodies  ?  The  former  ought  by 
all  means  to  be  maintained,  otherwife  there  would 
be  no  refurrection,  but  only  a  new  creation  ;  nei 
ther  would  the  Scripture  have  taught  us,  that  thofe 
who  fleep  mall  come  out  of  the  duft,  and  that  the 
duft  of  the  earth  mail  deliver  up  their  dead.  Again, 
lince  man  confifts  of  foul  and  body,  it  feems  en 
tirely  requifite,  in  order  that  the  fame  man  mould 
rife,  that  he  mould  have  the  fame  body.  The  re- 
furrection  of  Chrift  alfo  proves  this,  fince  he  had 
the  fame  body  at  his  refurreclion  and  afcenfion. 
Befides  Paul  tells  us,  that  thefe  vile  bodies,  this 
corruptible  and  mortal,  mail  be  changed.  Phil.  iii. 
21,  It  is  faid  that  Chrift  will  change  thefe  vile  bo 
dies  of  ours,  that  they  may  be  like  unto  his  glorious 
body,  i  Cor.  xv.  42.  43.  44.  alfo  53.  Befides  it  is 
to  be  obferved,  that  all,  both  Jews  and  Chriftians, 
when  treating  of  the  refurrection,  always  under- 
ftood  the  refurredion  of  the  body.  See  that  paflage, 
2  Maccab.  vii.  already  quoted,  The  objections  of 
C  c  2  the 


3  So  Part  II.  Seff.  VII.  Clap.  III. 

the  Sadduces,  fuppofe  the  fame,  Matt.  22.  24^ 
And  the  judgment  of  the  Heathens,  concerning 
this  doctrine,  Ads  xvii.  32.  We  learn  from  Ter- 
tullian,  Minucius,  Felix,  and  other  ancient  writers, 
that  this  was  the  principal  objection  of  the  adver- 
faries  to  Chriftianity.  How  could  it  be  poffible, 
that  our  bodies  mould  be  reftored  ?  In  order  to  re 
move  which  objection,  it  may  be  obferved,  that  if 
there  were  no  refurrection  of  the  body,  Chrift  and 
his  followers  would  have  plainly  faid,  that  the  Sad 
duces  and  Heathens  did  not  understand  this  doct 
rine,  and  that  the  bodies  were  not  to  be  raifcd,  but 
they  faid  no  fuch  thing,  but  took  their  anfwers 
from  Scripture,  and  the  omnipotence  of  God, 
which  fuppofes  the  refurrection  of  the  bodies.  As 
to  the  objections  commonly  offered.  How  could 
bodies,  after  being  diflblved  into  the  final  left  parti 
cles,  be  again  reftored  ?  We  anfwer,  That  as  there 
is  nothing  contradictory  in  this,  we  ought  to  acqui- 
efce  in  the  promifes  and  omnipotence  of  God.  We 
ought  fo  to  adhere  to  the  fimplicity  of  the  word  of 
God,  as  not  to  indulge  the  vanity  and  giddinefs  of 
curiority  •,  we  only  add,  that  there  is  no  more  pow 
er  requiflte,  for  the  reftoration  of  a  body,  the  parts 
of  which,  however  difiblved  and  difperfed,  yet  ftill 
exifl,  than  would  be  required,  in  order  to  create  a 
new  body. 

2.  BUT  though  the  bodies  mall  fee  raifed,  they 
fnail  alfo  be  adorned  with  new  qualities.  Phil.  iii. 
21.  2  Cor.  xv.  42.  &c.  but  what  thefe  qualities 
precifely  will  be,  cannot  be  diuinctly  conceived ; 

they 


Upon  the  Refurrection.  3  §  r 

they  will  principally  cpnfift  in  Spirituality,  and  ini- 
jnortality. 

THE  tranfmutation  of  the  living,  fhall  immedi 
ately  fuccced  the  refurrection  of  thjc  dead,  con 
cerning  which,  i  Cor.  xv.  51.  52.  and  I  ThefT.  iv. 
at  the  end.  Then  we  which  are  alive,  and  remain, 
fhall  be  caught  up  together  with  them  in  the  clouds, 
to  meet  the  Lord  in  the  air.  There  is  a  paffage  ex 
tant  in  Rev.  xx.  4,  5-  6.  concerning  a  twofold  re 
furrection,  one  of  the  martyrs,  and  another  of  the 
reft  of  mankind,  but  the  fenfe,  of  that  paffage  is  con 
troverted. 

USES,  i  The  hope  of  a  refurrection  affords 
the  ftrongeft  confolation  againft  the  calamities  of 
this  life,  againft  perfections,  to  which  we  arc 
fometimes  obnoxious,  nay,  even  againft  death  it- 
felf.  i  Cor.  xv.  19.  alfo  53.  54.  And  the  more  fo 
as  that  hope  is  moft  certain,  and  confirmed  by  fo 
many  promifes,  examples,  and  arguments.  When 
we  reflect  upon  this  within  ourfelves,  we  ought  to 
fay  with  Peter,  I  Eph.  i.  3.  Bleffed  be  the  God  and 
Father  of  our  Lord  Jefus  Chrift,  who  according  to 
his  abundant  mercy,  hath  begotten  us  again,  unto 
a  lively  hope,  by  the  refurrection  of  Jefus  Chrift 
from  the  dead. 

2.  WE  ought  to  draw  from  this  doctrine,  the 
ftrongeft  motives  and  incitements  to  piety,  left  in 
that  hope  we  mould  be  entirely  fruftrated.  A 61s 
xxiv.  1 6.  We  fhall  indeed  be  raifed,  let  our  lives 
be  what  they  will.  The  wicked  fhall  rife,  but  it 
C  c  3  were 


3$2  Part  II.  Sea.  VII.  Chap.  IV. 

were  better  for  them,  that  they  always  remained  un 
der  death.  Laftly,  the  hope  of  a  refurrcclion,  can 
only  be  of  advantage  to  fuch  as  being  filled 
with  it,  do  purify  themfelves.  i  John  iii.  3.  We 
cannot  otherwife  prepare  ourfelves  better  for  the 
refurreclion,  than  by  endeavouring  to  fubdue  the 
body,  and  the  lufts  thereof;  and  if  whilft  we  are  in 
the  body,  we  become  daily  more  fpiritual,  fo  that 
at  length  being  partakers  of  a  blefled  refurrection, 
we  may  become  like  unto  the  Angels  of  Heaven. 
Luke  xx.  35.  36. 

CHAP.     IV. 

Concerning  the  lajl  Judgment. 

FIRST.  We  mall  demonftrate  the  certainty  of 
a  Judgment.     Secondly.    Treat  of  the  Judg 
ment  itfelf. 

I.  THE  former  of  thefe  is  demonftrated  chiefly 
by  three  arguments.  Firft.  By  reafons  adduced 
above,  which  were  drawn  from  the  energy  of  con- 
fcience,  the  diftinction  between  moral  good  and 
evil ;  alfo  this,  that  a  God  exifls,  who  is  the  gover 
nor  and  judge  of  the  world,  and  who  is  holy  jufl 
and  good.  All  of  which  prove,  not  indeed  direclly 
that  there  will  be  a  judgment,  in  which  all  men 
will  be  judged  together,  for  that  hath  been  notified 
by  revelation  only,  but  that  there  will  be  a  diftribu- 
tion  of  rewards  and  punimments,  after  this  life.  So 
that  this  doclrine  exactly  correfponds  with  the  dic 
tates 


Upon  tht  Laft  Judgment,  §83 

tates  of  right  reafon,  and  reils  upon  the  universal 
confent  of  mankind. 

2.  THE   Scripture  either  teacheth  this  exprefsly, 
ss  Jude,  verfe  14.     Behold  the  Lord  com^th,  with, 
ten    thoufands  of  his  faints,  to  execute  judgment 
upon  all  that  are  ungodly,  &c.     Job.   xxxiv.    U. 
Pf.  Ixii.    13.    Ecclef.  xii.    14.    God  will  bring  every 
\vorkinto  judgment,  with  every  fecret   thing,  whe 
ther  it  be  good,  or  whether  it   be  evil.     Matt.  xxv. 
28.  &c.  Acts  xvii.  31.     Bec^ufe  he  hath  appoint 
ed  a  day,  in  the  which  he  will  judge  the  world  in 
righteoufnefs,  by  that  man  whom  he  hath  ordained, 
whereof  he  hath  given  afiurance  unto  all  men,   in 
that  he  hath  raifed  him  from  the  dead.     2   Cor.  v. 
10.   2  Pet.  ii.  9.     Rev.  xx.  2.    Or  by  confequence, 
for  whatever  the  Scripture  delivers  concerning  God, 
concerning  Chrift,    concerning  faith,   &c.    are    fo 
agreeable,  and  fo  clofely  connected  with  the  doctrine 
of  ^future  judgment,  that  laying  it  afide  the  others 
muft  be  reduced  to  nothing. 

3.  IT  was  the  Divine  pleafure,  that  there   fhould 
be  extant,  various  illuftrious   examples,  by  which 
men  might  be  inftructed  concerning  a  future  judg 
ment,  viz.  he  has  exhibited  various  inftances  of  his 
juftice    againft   the  creatures,   and    particular  per- 
fons,  or  nations.     For  inftance,   the  punimment  of 
the  Angels,  the  Deluge,  the  overthrow  of  the  So 
domites,   the   various  deftruclions  of  the  Ifraelites, 
which  argument  Peter  ufes.      2  Epift.  chap.  ii.  9, 
10.     The  Epift.  of  Jude,  verfe   5  6  &c.     Many 
things  alfo  occur  in  the  ordinary  courfe  of  Provi 
dence, 


Part  II.  Seff.  VII.  C&#.  IV. 

dence,  which  fully  evince  that  God  is  the  judge  of 
the  world. 

IT  is  in  vain  objected  here,  that  the  godly  are  of 
tentimes  miferable  in  this  life,  and  that  the  wicked 
do  profper,  for  that  rather  confirms  the  certainty 
of  ajudgment.  Becaufe,  if  the  godly  and  the  wick 
ed  reaped  the  fruits  of  their  defe its  in  this  life,  it 
might  thence  be  concluded,  that  we  were  to  expect 
nothing  after  death.  But  fmce  the  contrary  fome- 
times  happens,  it  plainly  indicates,  that  God  in  an 
after  ftate  will  render  unto  each  according  to  their 
works. 

II.  WITH  refpect  to  the  Judgment  itfelf,  we  have 
to  confider,  who  is  to  be  judge,  who  are  the  perfons 
to  be  judged,  how,  what  will  be  the  end,  or  event  of 
this  judgment,  and  laftly  its  time. 

i.  THE  Lord  Jefuswill  be  judge,  John  y.  22. 
For  the  Father  judgjth  no  man,  but  hath  commit 
ted  all  judgment  unto  the  Son.  Matt.  xvi.  27. 
and  xxv.  31.  Acts.  xvii.  31.  I  Cor.  xv.  24.  But 
it  behoveth  him,  who  will  be  the  judge  of  the 
world,  and  mankind,  to  be  omnifcient  powerful, 
and  juft.  This  likewife  adds  the  greateft  influ 
ence  to  the  commandments,  and  threatnin'gs  of  the 
Gofpel,  fmce  we  are  to  be  judged  by  the  very 
lame  perfon,  who  died  for  us,  and  who  delivered 
his  commandments  unto  us.  Therefore  men  have 
rio  caufe,  why  they  mould  either  complain,  or 
flatter  themfelves,  fince  their  Saviour  is  to  be  their 
judge.  But  Jefus  Chrift  will  defcend  vifibly  from 

Heaven, 


Upon  the  laft  Judgment.  38$ 

fleaven,  and  render  himfelf  confpicuous  unto  all. 
How  magnificent  his  advent  will  be,  we  learn  from 
JVlatt.  xxv.  32.  Rev.  xxi.  n.  &c. 

.  ALL  men  mall  be  judged,  the  quick  and  the 
,  the  good  and  the  evil,  of  whatever  ftate  and 
condition  they  are.  Matt.  xxv.  32.  Rev.  xxi.  12. 
Nay,  the  Heathen.  Rom.  ii.  12.  For  as  many  as 
have  finned  without  law,  mail  alfo  perifh  without 
law.  And  all  mall  appear  together,  and  at  the 
fame  time,  before  their  Judge,  wherefore  this  judg 
ment  is  termed  universal.  It  may  be  collected 
from  various  pafTages  in  Scripture,  that  the  wicked 
Angels  mall  then  be  judged  alfo,  as  Matt.  25.  41. 
where  fire  is  faid  to  be  prepared  for  the  Devil  and 
his  Angels.  2  Pet.  ii.  4.  'Epift.  of  Jude,  6.  It  is 
faid  that  God.  hath  referved  the  Angels,  who  kept 
not  the  firft  efiate,  unto  the  judgment  of  that  great 
day. 

3.  As  to  the  manner  and  method  in  which  this 
judgment  will  be  conducted,  it  is  to  be  obferved, 
(aj  that  God  will  judge  men  according  to  their 
moiks,  Rom.  ii.  6.  according  to  the  good,  and 
evil  which  they  have  done,  2  Cor.  v.  10.  and  in 
vvhkh  they  have  perfevered  until  death,  likewife 
according  to  their  words  and  thoughts,  as  alfo 
their  fins  of  cmliTion.  (b)  They  ma'l  be  judged 
by  the  law  of  God,  and  the  meafure  of  knowledge 
which  they  enjoyed,  viz.  Such  as  had  no  other  law 
but  the  law  of  nature,  mall  be  judged  by  the  na 
tural  law,  and  thofe  to  whom  a  divine  revelation 
was  given,  fhali  be  judged  according  to  the  law  of 

revelation. 


386  Part  II.  Self.  VII.  Chap.  IV. 

revelation.  Rom.  11.9.  10.  and  14.  15.  (c)  This 
judgment  is  not  fo  to  be  conceived,  as  if  a  judicial 
procefs  were  to  commence  againft  every  man  by 
interrogations,  vvitneffes,  &c.  The  judgment  mall 
pafs  in  every  man's  confcience,  the  good  mall  be 
feparated  from  the  evil,  all  being  confcious  of  the 
good  and  evil  which  they  have  done,  mall  acknow 
ledge  the  reafonablenefs  and  equity  of  that  judg 
ment,  whilft  they  will  be  either  received  into  Hea 
ven,  or  thruft  down  into  Hell. 

4.  THE   event  of  this  judrm^nt  will  be  life  and 
death  eternal,  of  which  we  are  ibo.i  to  treat. 

5.  WITH  refpecl:  to  the  time  of  that  judgment, 
befides    what   has   been   already   faid,    concerning 
the  end  of  the  world,  there  are  two  things  to  be 
obferved.     (a)  That  its  time   is  certain,   and  de 
termined.     For  God  hath  appointed  a  day  for  the 
iaft  judgment.      Acts  xvii.  31.     Hence,  frequent 
mention   is  made   of  that  great  day  in  the  New 
Teftament.      (b)  That  the  time  of  it  is  unknown, 
and  concealed  from  us.     2  Pet.  iii.    10.     That  day 
ihall  come  as  a  thief  in  the  night.     There  are  ma 
ny  reafons  which  mew  it  neceflary,  that  the  time 
when  we  are  to  be  judged,  mould  be  hidden  from 
us,  that  men  might  live  in  the  daily  expectation  of 
it,  and  be  encited  to  vigilence.     Matt.  xxiv.  41. 
"Watch  therefore,    for   ye   know  not  the  hour  in 
which  your  Lord  will  come.     But  fince  our  ftate 
immediately  after  death  is  immutable,  nor  is  there 
any  more  regrefs  to  falvation,  or  damnation,  there 
fore 


Upon  tie  Left  Judgment.  387 

fore,  every  perfon  is  faid  to  be  judged  at  the  hour 
of  death. 

USES.  There  is  fcarcely  any  doiflrine  productive 
of  fo  many  ufes,  as  this  j  the  principal  of  which  arc 
as  follow. 

1.  SINCE    the   whole   efficacy   of   this   doctrine 
depends  upon  our  being  firmly  perfuaded  of  the 
certainty  of  a  judgment,   it  is  of  great  moment, 
to   give  due  attention  to  the  arguments  and  rea- 
fons  which   eftablifh  the  truth  of  it.      Here  the 
moft  of  men   are  culpable,  whofe  faith  is  unftable, 
who   entertain   only  a  certain  fiender,  and  fuperfi- 
cial  opinion  concerning  it,   which   not  being  well 
rooted,  remains  barren  and  without  efficacy  in  the 
heart. 

2.  PETER  affords  us  the  fecond  ufe.   i  Eph.  J. 
17.     And  if  ye  call   on  the  Father,  who  without 
refpect   of  perfons    judgeth    according    to   every 
man's  work,  pafs  the  time  of  your  fojourning  here 
in  fear.      No   doctrine    tends    more   to   produce 
within  us   an  ardent   defire  after  piety.      Which 
ufe,  if  any  one  defires  to  profecute  more  particu 
larly,   let  him  refume  thofe  five  articles  which  we 
have  already    mentioned.      Firft.     Chrift   will    be 
judge,   who    is    omnipotent,   and   omnicient,    who 
has    a    thorough    knowledge    of    all    our    words, 
thoughts,  and  actions,   fo  that  no  one  mall  efcape 
his  judgment.      Second.   All  men  (hall  be   judged, 
of  whatever  condition  they  are,  and  according  to 

the 


Part  II.  Sect.  VII.  Cfcip.  IV. 

the  nature  of  their  {late  ;  great  and  fmall,  rich  and 
poor,  kings  and  paftors,  &c. 

3.  THEY    fhall    be  judged    according   to   their 
works.     The  rule  of  judgment  will  be  the  divine 
law,  and    refpect  will   be  had   chiefly  to  the  tenor 
of  our  lives.     Hidden  things  fhall  then  be  revealed, 
and  all  thofe   fins  which  are  latent  from  men,  fhall 
be  brought  to   light.     Therefore  our  greateft  care 
fhould  be,  to  live  a  life  of  godlinefs,  and  to  be  much 
employed  in  doing  good  works,  fo  that  when  that 
tremendous  day  cometh,   we  may  appear  with  con 
fidence  before  the  tribunal  of  Chrift.     Then  it  will 
avail  us  nothing,  that  we  were  Chriftians,  or  had  the 
knowledge  of  God,    an  account  of  our  works  muft 
be  given.      But  if  the  difcourfe  here  be  pointed 
principally  at  the  ungodly,  this  argument  will  af- 
iford  the  greateft  fcope,  for  faying  a  great  many 
things, 

4.  THE  event  of  this  judgment  ought  to  create 
jwithin  us  the  moft  awful  dread,    and  at  the  fame 
time  the  moft  rejoicing  hopes,   and  expectations. 
Who  could  reft  unconcerned,  when    fpeaking  of 
the  rewards,   and  punimments  of  eternity  ?  How 
great  the  madnefs  of  thofe,  who,  that  they  might 
gratify  their  fenfual  defires,  plunge  themfelves  in 
eternal    deftrudlion  ?  The  pleafures  which  we  per 
ceive  from  the  enjoyments   of  fin,    do  vanifh  in  a 
ihort  time  ;  but  the  fruits  of  fin  endure  through 
eternity.     Fifth.     What  the  Scripture  relates  con 
cerning  the  time  of  this  judgment  are  of  the  great- 
eft  confequence :  The  time  is  concealed  from  us, 


Upon  Life  Eternal. 

when  we  are  to  be  placed  at  the  judgment  feat  of 
God  •,  but  every  one  knows  that  death  is  moft  cer 
tain,  and  very  nigh  to  us.  Let  us  therefore  be 
ware  left  it  mould  find  us  unprepared,  let  us  watch 
and  pray  without  ceafing,  according  to  our  Savi 
our's  admonition,  and  whilft  we  are  looking  for 
that  glorious  hope,  and  iliuftrious  advent  of  the 
glory  of  God,  and  our  Saviour  Jefus  Chrift,  let  us 
live  foberly,  righteoufly,  and  godly  in  this  prefent 
world.  Tit.  i.  12.  13. 

CHAP.     V. 
Concerning  Life  Eternal. 

THIS  is  the  laft  head  of  Theology,  as  life 
eternal,  is  the  end  and  fcope  of  religion, 
Concerning  which  we  may  obfcrve  in  general  : 
That  we  know  but  imperfectly,  wherein  it  con  fills. 
Thefe  four  following  particulars  we  are  certain  of. 
Firft.  That  it  is  another  life  referved  after  death. 
Second.  That  it  is  a  life  of  happinefs.  Third. 
Eternal.  Fourth.  That  it  is  deftined  only  for  the" 
godly. 

I.  THIS  life  is  to  be  confidered  as  a  life  of  the 
entire  man,  that  is,  both  with  refpecfb  to  the  bo-* 
dy,  and  foul,  arid  far  more  excellent  than  that, 
which  we  at  prefent  enjoy.  The  body  will  be  im 
mortal,  and  the  foul  a  living  Spirit  ;  that  is,  living 
of  itfelf,  and  fubfifting  without  the  ufe  of  fuch 
means  as  are  now  neceiTary,  for  the  prefervation 
of  life,  i  Cor.  xv.  45.  But  as  we  arc  to  enjoy 

eternal 


390  Part  II.  Self.  VII.  Clap.  V. 

etet-nal  life,  with  refpect  to  the  body,   hence  is  con 
firmed  the  doctrine  of  the  refurrection. 

II.  IT  will  be  a  life  of  happinefs  which  mall 
confiit  of  two  parts.  Firft.  An  immunity  from 
the  evils  of  this  life,  'fuch  as  difeafes,  pains,  fin, 
death,  as  alfo  from  thofe  of  a  future  one,  viz.  thofe 
dreadful  torments,  which  are  deftined  for  the  wicked, 
Second.  In  future  of  the  chief  good,  viz.  God, 
or  in  the  vifion,  i.  e.  the  knowledge  or  love  of 
God. 

WE  mall  then  know  God,  and  his  works,  in  a 
far  more  perfect  manner  than  they  are  known  at 
prefent,  I  fay  his  works,  whether  of  nature,  and 
providence,  or  of  grace,  and  redemption,  which 
knowledge  it  is  very  probable,  will  be  fucceflive, 
and  progreffive.  To  this  knowledge  will  be  uni 
ted,  perfect  fanctity,  or  the  perfect  love  of  God. 
But  that  holinefs  will  not  be  of  the  fame  nature, 
with  the  holinefs  of  this  life.  Firft.  For  there 
will  be  no  occafion  in  Heaven  for  many  offices, 
which  we  have  to  difcharge,  while  upon  earth, 
fuch  as  avoiding  temptations,  temperance,  patience, 
beneficence,  faith,  hope.  Second.  We  will  alfo 
have  to  perform  many  duties  there,  which  we 
cannot  difcharge  here.  Third.  Thofe  duties, 
which  are  impofed  upon  us  now,  mall  then  be  dif- 
charged  in  the  molt  perfect  manner,  fuch  are  the 
love  of  God,  and  of  mankind,  in  which  love,  all 
our  perfection  and  happinefs  will  confiit.  Then 
we  mall  enjoy  the  fellowship,  and  love  of  God, 
of  Chrift,  of  the  Angels,  Apoflles,  Martyrs,  and  in 

a 


Upon  Life  Eternal.  391 

a  word  of  all  the  Saints,  and  confequently  confum- 
nrnte  and  perfect  felicity. 

III.  WITH  refpeft  to  the  duration  of  that  ftate, 
it  will  be  eternal,  fo  it  is  every  where  exprefTed  in 
Scripture,  and  this  is  what  greatly  augments  the 
beatitude  of  the  faints. 

IV.  LASTLY,   and  what  ought  chiefly  to  be  at 
tended  to,  is,  that  this  life  is  only  deftined  for  the 
godly  :  For,  Firft.  It  is  promifed  to  them  alone, 
all   others   being  excluded.    Matt.  xxv.  46.     The 
juft  mall  go  into  life  eternal.     Heb.  xii.  14.     Fol 
low   peace   with   all   men,    and  holinefs,   without 
which  no  man  mail  fee  the  Lord.  Rev.  xxii.   14. 
15.     Second.  Such  is  the  nature  of  eternal  life,  and 
its  happinefs,  that  fuch  as  have  perfevered  in  fin, 
and  have  been  deftitute  of  piety  and  holinefs,  cannot 
be  made  partakers  of  it,  as  is  evident  from  what  we 
have   already  obferved,   concerning  God's  juftice, 
and  the  neceffity  of  good  works. 

THERE  are  two  queftions  moved  here.  Firft. 
Whether  the  remembrance  of  the  things  of  this 
life,  will  take  place  in  a  future  one,  and  whether 
the  faints  will  have  any  knowledge  of  each  other. 
To  which  queftions  we  anfwer  in  the  affirmative. 
For,  Firft.  It  cannot  be  conceived,  how  the  faints 
could  know  that  they  were  the  fame  perfons  who 
formerly  lived  in  this  world,  if  no  idea,  no  re 
membrance  of  their  pad  life  remained.  Second. 
It  cannot  be  conceived,  how  the  faints  mould  cele 
brate  God's  praife,  for  his  goodnefs  in  calling 

them 


VII.  C%>.  V. 

them  to  falvation,  by  the  Gofpel,  if  they  did  not 
remember  that  they  formerly  lived  in  this  world, 
and  that  they  derived  the  knowledge  of  Chrift, 
from  the  preaching  of  his  Gofpel,  and  were  mem 
bers  of  his  Church,  all  of  'which  fuppofe  the  re 
membrance  of  time,  place,  perfons,  and  other  cir- 
cumftances.  Third.  The  faints  will  converfe  up 
on  the  benefits  of  God  in  their  paft  ftate,  and 
other  fubjects  ;  fo  that  of  courfe  they  mult  know 
each  other.  Fourth.  It  contributes  not  a  little  to 
the  glory  of  God,  and  the  filicity  of  the  faints, 
that  they  mould  know  fo  many  pious  fouls, 
as  have  faithfully  worfnippcd  God,  as  the  Apof- 
tles,  Prophets,  Martyrs.  Now  if  thofe  excel 
lent  fervants  of  God,  arve  to  be  known  by  all  the 
godly,  which  can  fcarc  y  be  called  in  quefti- 
on,  why  not  others  ?  What  Paul  afferts.  i  Thefl*. 
ii.  19.  20.  For  what  is  our  hope,  or  joy,  or 
crown  of  rejoicing  ?  are  not  even  ye  in  the  pre- 
fence  of  our  Lord  Jefus  Chrift  at  his  coming  ?  For 
ye  are  our  glory,  and  joy.  Evidently  fuppofes, 
that  Paul  and  the  faithful  mall  mutually  know  each 
ether. 

NOR  ought  it  to  be  objected,  that  granting  this 
knowledge,  the  abfence  of  their  friends  and  kindred, 
would  create  uneafmefs  to  the  faints.  That  objec 
tion  is  frivolous,  for  the  faints  will  then  love  none, 
but  in  God,  and  on  God's  account,  and  here  we 
underftand  fuch  a  knowledge,  as  hath  nothing  in 
common  with  terreftrial,  and  carnal  affections. 

a,  IT 


Upon  Life  Eternal.  393 

1.  IT  is  afkcd,  whether  there  will  be  degrees  of 
glory  ?  The  moft  of  Divines  anfwer  in  the  affirma 
tive,  and  they  prove  this,  both  from  Scripture,  as 
Matt.  xxv.  In  the  parable  of  the  talents,  i  Cor. 
iii.  14.  15.  2  Cor.  ix.  6.  He  which  fo weth  fparing- 
ly,  mail  reap  alfo  fparingly,  and  he  which  foweth 
bountifully,  mail  reap  alfo  bountifully.  Matt.  xix. 
28.  Dan.  xii.  They  that  be  wife,  mall  mine  as  the 
brightnefs  of  the  firmament,  and  they  that  turn  ma 
ny  to  righteoufnefs,  as  the  ftars  forever  and  ever. 
And  from  reafon,  Firft.  A  fpecial  and  higher  de 
gree  of  glory,  can  fcarcely  be  denied  to  fome  cer 
tain  perfons,  as  the  Apoftles  and  Martyrs.  Se 
cond.  We  can  fcarcely  conceive,  that  a  perfon  who 
has  fpent  the  greateft  part  of  his  life  in  wickednefs, 
and  at  length  reformed  a  little  before  death,  mould 
obtain  as  high  a  degree  of  glory*  as  he  who  devotes 
the  whole  of  his  life  time  to  piety,  and  has  contri 
buted  much  to  the  glory  of  God,  and  the  falva- 
tionofmen:  God  indeed  rewards  no  perfon  out 
of  debt,  but  he  has  a  refpect  to  the  ftate,  life, 
and  obedience  of  men.  But  though  we  grant,  that 
there  are  degrees  of  glory,  yet  we  are  not  to  ima 
gine,  that  they  will  be  the  lefs  happy,  upon  that 
account,  who  have  obtained  a  fmaller  portion  ;  mail 
the  fower  or  the  hufbandman  be  the  lefs  happy, 
or  complain  of  his  ftate,  becaufe  he  is  not  crowned 
with  the  fame  glory  as  the  Apoftle  Paul.  In  a 
future  world,  there  will  be  no  room  left  for  envy, 
all  things  mall  be  referred  unto  God,  and  God 
mail  be  praifed  in  all  and  by  all.  On  the  other 
hand  is  objected,  that  paflage,  Matt.  xx.  9.  10. 
Concerning  thofe  labourers,  who  being  hired  about 
D  d  the 


394  Part  II.   Seff.  VII.  Cbap.  V. 

the  eleventh  hour,  received  as  much  wages,  afi 
thofe  who  had  been  hired  early  in  the  morning.  But 
the  meaning  is,  that  the  Gentiles  who  were  to  be 
called  laft,  unto  the  divine  covenant,  mould  be  par 
takers  of  the  fame  grace,  and  the  fame  benefits  with 
the  Jews,  who  had  long  fince,  and  before  the  Gen 
tiles,  been  called  unto  that  covenant. 

USES.  What  we  are  to  mention  here,  maybe 
reduced  to  two  heads.  Firft.  That  there  is  an  eter 
nal  life.  Second.  For  whom  it  is  referved. 

1.  SINCE  there  is  a  life  after  death,  and  that  moft 
happy  and  eternal,  what  is  it  that  can  affect   men 
moie,  afford  them  more  folid  comfort,  or  fill  them 
with  greater  joy  ?  There  is  nothing  which  they  de- 
fire  more  than  life,  fo  that  the  life-which  they  enjoy 
at  prefent,  though  fnort  and  calamitous,  is  defirablc, 
and  they  are   not  more  folicitous  about  any  thing, 
than  its  prefervatLon.     How  much  therefore  ought 
the  certain,  and  unqueftionable  hope  of  that  celeftial 
life  affect  us  ?  Who  would  not   here   acknowledge 
the  divine  energy*  and  excellency  of  the  Chriitian  re 
ligion  ? 

2.  BUT   what  chiefly  merits  attention,   is,   that 
this  life  is   not  referved  for   all.     Indeed   all   have 
accefs  unto  it,  by  faith  in    Jefus  Chrift.     But  all 
have  not  faith,   and  confequently  all   are    not  par 
takers  of  eternal  life.     We  have  already  proved, 
from  places   of  Scripture,   and  reafon,   that  it   is 
promifed  of  God,  and  referved  for  the  pious  only. 
Su  that  tiie  unbelieving  and  impenitent   part  of 

mankind 


Upon  Life  Eternal.  395 

mankind  mall  be  excluded  from  it.  Of  which  alfo 
we  are  frequently  reminded  by  Scripture,  i  Cor. 
vi.  10.  Neither  thieves,  nor  covetous,  nor  drunk 
ards,  nor  revilers,  nor  extortioners,  mall  inherit 
the  kingdom  of  God.  Rev.  xxii.  15.  For  without 
are  dogs,  and  forcerers,  and  whore- mongers,  and 
murderers,  and  idolaters,  and  whoever  loveth  and 
maketh  a  lie.  Therefore,  the  legitimate  ufe  of  this 
prefent  life,  will  be,  to  prepare  ourfelves  for  the  frui 
tion  of  that  life  which  is  to  come.  This  may  be 
accomplimed,  if  we  but  duely  weigh  wherein  the  na 
ture  of  that  fpiritual,  and  celeftial  life  confifts,  which 
fhall  unite  us  unto  God,  and  the  Angels,  and  bring 
us  to  refemblance  of  them  ;  the  which  we  mall  live 
in  Heaven,  and  not  upon  earth.  We  mall  become 
worthy  of  it,  by  always  advancing  towards  that  ftate, 
as  far  as  is  poflible,  by  fubduing  the  flefh,  offering 
up  prayers,  and  by  raifing  our  thoughts,  defires,  and 
endeavours,  towards  him,  and  Heaven,  and  heaven 
ly  things.  Col.  iii.  23.  Thus  it  fhall  come  to 
pafs,  that  having  begun  that  blefTed  life  here,  that 
having  lived  to  God  before  death,  we  fhall  forever 
live  with  him  after  death. 

CHAP.    VI. 

Of  Death  Eternal 

THE  fame  thing  may  be  obferved  concerning 
the  ftate  of  the  wicked  in  a  future  world, 
that  we  formerly  mentioned  concerning  eternal  life, 
viz.  that  we  cannot  precifely  define  wherein  the  na 
ture  of  that  ftate  will  confift.  The  following  obfer* 
vations  may  fuffice. 

J.  THAT 


396  ?<#*  II.  Self.  VII.  C&*>.  VI. 

I.  THAT  there  are  punifliments  after  this  life, 
which  is  evident.  Firft.  From  innumerable  places 
in  Scripture,  in  which  there  is  no  ambiguity,  as 
Matt.  xxv.  46.  The  wicked  mail  go  away  into 
everlafting  punifhment.  2  Pet.  ii.  9.  The  Lord 
knoweth  how  to  referve  the  unjuft,  unto  the  day  of 
judgment,  to  be  punimed.  And,  Second.  From 
reafons  which  we  have  already  produced,  concerning 
judgment,  and  the  refurrection. 

WITH  refpedr,  to  the  nature  of  punimrnents, 
three  particulars  are  to  be  considered.  Firft, 
Their  weight.  Second.  Duration.  Third.  De 
grees.  Firft.  They  will  be  moft  grievous  punifh- 
ments,  not  only  of  privation,  but  likewife  of 
fenfe.  This  is  vindicated  by  the  various  places  of 
Scripture,  both  proper  and  figurative,  concerning 
hell,  fire,  weeping,  and  gnafhing  of  teeth.  Mark 
ix.  43.  44.  Luke  xvi.  23.  In  which  places,  it  is 
plain,  that  Chrift  denotes  the  punimrnents  of  a 
future  life,  both  from  the  feries  of  his  difcourfe, 
as  alfo  becaufe  he  fpeaks  here  according  to  the 
cuftom  of  the  Jews,  who  diftinguifhed  thefe  pu- 
nifhments  by  thefe  phrafes.  Yet  thefe  figurative 
cxpreflions  are  not  to  be  underftood  precifely,  ac 
cording  to  their  literal  meaning.  They  are  only 
images,  or  reprefentations  of  a  ftate  of  the  great- 
ell  mifery.  Thefe  punimrnents  comprehend. 
Firft.  A  privation  of  the  chief  good,  feparation 
from  God,  and  exclusion  from  the  happinefs  of  Hea 
ven,  which  is  denoted  by  thefe  words  of  Chrift, 
depart  from  me  ye  curfed.  Matt.  xxv.  41.  alfo, 
$.  Cor.  vi.  10.  Rev.  xxii.  15.  Second.  Thefuf- 

fe  ranee 


Upon  Death  Eternal. 

ferance  of  the  greateft  evils,  and  moft  intenfe  pun- 
imments,  both  of  body  and  foul.  With  refpedfe 
to  the  body  k  is  afked,  whether  the  wicked  fhall 
be  tormented  with  material  fire  ?  Truely  we  can-. 
not  conceive  that  bodies  mould  be  always  burning, 
and  yet  that  they  fhould  not  .perifh,  nor  be  de- 
ftroyed.  It  is  very  probable,  that  the  wicked  fhall 
be  tormented  for  fome  fpace  of  time,  with  that  fire 
which,  at  the  end  of  the  world,  fhall  confume  all 
things,  which  being  finimed,  they  fhall  furvive. 
Therefore,  the  proper,  and  moft  fevere  punifh- 
ments,  are  thofe  of  the  foul,  and  that  moft  in-» 
tenfe  forrow,  which  proceeds  from  the  lofs  of  the 
chief  good,  which  is  attended  with  defperation, 
and  remorfe  of  confcience.  For  confcience  will 
accufe  the  wicked,  becaufe  they  rejected  falvation, 
when  offered  them,  and  willingly  thruft  themfelves 
into  the  banifhment.  \Yhich  forrow  will  be  greatly 
augmented  by  difpair,  as  there  will  remain  no  hope 
of  deliverance.  Many,  when  difcourfing  upon  the 
punifhments  of  the  damned,  attribute  to  them  hatrecT 
againft  God,  blafphemies,  &c.  But  abfurdly.  For 
hatred  againft  God  cannot  be  applied  to  any  crea-. 
ture,  however  wicked,  and  if  fuch  a  hatred  were  to 
be  found  among  the  damned,  they  would  not  grieve 
fo  intenfely  on  account  of  their  being  feparated  from 
him.  They  will  fome  way  or  other  be  fenfible, 
that  God  is  the  chief  good  of  man,  and  befides,  will, 
acknowledge  the  juftice  of  his  judgment. 

II.  WITH  refpect  to  the  duration  of  thefe  pun- 
jmments,  we  learn   from  the  word  of  God,  that 
they  are  eternal  in  t}ie  fame  refpedl,  as  in  the  con 
text. 


398  Part  II.  Stff.  VII.  Cbap.  VI. 

text,  life  is  termed  eternal.  Befid«s,  Rev.  xiv.  n. 
And  the  fmoke  of  their  torment  afcendeth  up  for 
ever,  and  ever.  And  xx.  10.  And  the  Devil  and 
Beaft,  and  the  falfe  Prophet,  mall  be  tormented 
day  and  night  forever  and  ever.  Alfo  what  is  faid 
concerning  the  worm  that  dieth  not,  and  the  fire 
that  is  not  quenched.  But  it  is  beft  to  fpeak  fober- 
ly  here,  and  with  the  word  of  God.  It  is  fufficient 
to  believe,  that  whether  God  hath  fpoken  is  true, 
and  that  he  will  not  punifh  any,  beyond  their  de- 
ferts.  The  difficulties  which  are  moved  concerning 
the  eternity  of  punimments,  take  their  rife  from  our 
not  underftanding  precifely,  what  the  ftate  of  re- 
probates  will  be. 

III.  WHAT  relates  to  the  degrees  of  punim- 
ment  is  plain,  and  evident,  and  the  juftice  of  God 
makes  it  entirely  requisite,  that  every  one  mould 
be  punifhed  according  to  the  number  and  nature 
of  their  fins.  But  the  attrocity,  and  meafure  of  fins 
fhall  be  estimated  according  to  the  degree  of 
knowledge  and  grace,  which  was  granted  in  this 
life.  Luke  xii.  47.  48.  That  fervant  which  knew 
his  will,  prepared  not  himfelf,  neither  did  accord 
ing  to  his  will,  mail  be  beaten  with  many  ftripes. 
But  he  that  knew  not,  and  did  commit  things  wor 
thy  of  ftripes,  mall  be  beaten  with  few  ftripes. 
Matt.  xi.  21.  22.  It  mall  be  more  tolerable  for 
Tyre,  and  Sydon,  in  the  day  of  judgment,  than 
for  you.  So  that  the  Heathens  mall  be  treated 
more  gently,  than  Chriftians  •,  and  among  Chriftians, 
thofe  mail  undergo  greater  punimments,  wfyo  have 
obtained  a  larger  degree  of  grace. 

USES. 


Upin  Death  Eternal 

USES.  There  are  three  things  td  be  confidered 
here,  the  certainty,  feverity,  and  degrees  of  thofe 
punifhments.  Firft.  Even  the  Heathens  were  nofe 
ignorant  of  punifhments  being  refervcd  for  the  wick 
ed  after  this  life  :  How  much  more  firmly  mould 
this  doctrine  be  believed  by  Chriftians,  who  have 
fuch  clear  evidences  from  the  word  of  God,  and  fb 
many  arguments  to  fupport  it.  How  comes  it  to 
pafs  then,  that  the  moft  of  men  are  but  little  affected 
with  the  dread  of  them.  And  not  only  this,  but  they 
bring  them  down  upon  themfelves,  and  like  perfbns 
blind,  or  brutes,  rum  headlong  into  destruction,  viz. 
becaufe  they  are  deftitute  of  faith,  do  not  reflect, 
nor  turn  their  attention  towards  thefe  things. 

2.  BESIDES,  we  ought  to  contemplate  the  griev 
ous  nature  of  thefe  infernal  regions,  how  dreadful 
a  thing  it  muft  be,  to  be  excluded  from  the  chief 
good,  from  the  prefence  of  God,  from  the  fellow- 
mip  of  the  Saints  and  Angels  •,  and  to  be  joined  in 
fellow/hip  with  the  moft  wicked,  nay,  with  the 
Devil  himfelf,  and  the  apoftate  Angels  to  be  tor 
mented  with  the  flings  of  conference,  and  over  and 
above  ah1  this,  with  defperation.  There  is  one  thing 
very  moving,  viz.  that  the  damned  have  know 
ingly,  and  after  long  and  frequent  admonitions, 
cad  themfelves  into  that  deplorable  ftate,  becaufe 
they  would  not  cleave  unto  God  and  Chrift,  in  or 
der  that  they  might  be  partakers  with  the  Saints 
in  the  celeftial  kingdom,  and  avoid  fuch  dreadful 
torments. 

3.  w* 


400  Part.  II.  Sect.  VII.  Chap.  VI. 

3.  WE  ought  to  recollect  what  we  have  taught, 
concerning  the  degrees  of  punimment  from  the 
word  of  God.  Thefe  certainly  ought  to  beget  fear 
and  folicitude,  in  fuch  as  God  has  favoured  with  a 
remarkable  degree  of  knowledge.  The  greater  be 
nefits  God  loads  us  with,  the  more  bountifully  he 
fupplies  us  with  what  is  necefTary  to  godlinefs,  the 
greater  mould  our  terror  be,  when  reflecting  on  the 
degrees  of  punimment. 

Now  before  we  conclude,  one  thing  is  to  be  ob- 
ferved  occafionally,  from  what  has  been  faid,  viz. 
That  of  all  men,  fuch  as  are  employed  in  the  Sacred 
Miniftry,  mail  meet  with  the  moft  fever e  and  griev 
ous  punifhments,  if  they  are  deficient  in  their  duty^ 
and  that  on  account  of  their  facred  function,  and 
the  degree  of  knowledge  conferred  upon  them  by 
God.  Thofe,  I  fay,  are  the  unprofitable  fervants 
and  hypocrites,  who  mail  be  caft  into  utter  darknefs> 
where  there  will  be  weeping  and  gnaming  of  teeth. 
Matt.  xxiv.  45-51.  Thefe  confiderations  ought 
to  impel  fuch  as  are  vefted  with  the  minifterial  of 
fice,  to  piety,  vigilance,  and  temperance,  they  ough£ 
to  excite  their  diligence,  inflame  their  zeal,  and 
refcue  them  from«the  love  of  the  world,  and  youth 
ful  lufts.  To  this  let  all  their  ftudies,  undertakings, 
actions,  and  in  a  word  their  whole  life  be  referred  -, 
let  this  be  the  fcope  of  our  ftudies,  and  of  our  The 
ological  Treatife. 


FINIS. 


PAGE  18,  Line  3,  for  bublic read  public.  Page  .53 
line  n,  for  devote— —read  devout.  Page  72,  line 
19,  for  tents— —read  tentes.  Page  81,  line  7,  for  u_here — 
read  were.  Page  84,  line  24,  for  exiftance — read  exigence. 
Page  85,  line  8,  for  his— —read  this.  Page  100,  line  28,  for 
•pr«ccedi— — read  preceds.  Page  114,  line  17,  for  degree — 
T«ad  decree.  Do.  line  21,  for  fuffier — read  fuffcr.  Page  149, 
line  5,  for  permiffion— read  pardon.  Do.  line  14,  for  bccom?, 

—read  become.     Page  157   line  24,  for  adfolutciy read 

ablolutely.  Page  158, Hae  19,  after  have— read  been.  Page  162, 
line  10,  for  preteration— — read  preterition.  Page  163,  line  25, 
for  pofled— read  poffefled.  Page  181,  line  25,  for  neer— — 

read  need.  Page  193,  line   28,   for  decree read  degree. 

Page  205,  line  n,  for  palicy — read  policy.  Page  209,  line  6, 
for  coval— read  cavil.  Page  230,  line  24,  for  unto — read  ir.to. 
Page  142,  line  1 1,  for  railed— read  rafed.  Page  246,  line  27, 
for  productions-— read  predictions.  Page  261, line  4,  alter  come— 
Tead  in.  Page  266,  line  2 5,  for  it— read  is.  Page  270, line  1 6,  for 
t>r— read  of.  Page  275,  line  4,  after  as,  emit  a,  after  or — read  a. 
Page  286,  line  31,  after  thought— read  fit.  Page  287,  line  18, 
for  furvile — read  fervile.  Page  291,  line  25,  for  Gallations— 
read  Galatians.  Page  296  line  I ,  for  porportion — read  propor 
tion.  Page  299,  line  i,  for  of— read  or.  Do.  line  18,  for 
ante— read  unto.  Page  305,  line  12,  for  truely— —  read  truly. 
Page  316,  line  9,  for  unto — read  into.  Page  317,  line  6,  for 
Lightfood'  read  Lightfcot.  Page  318,  line  6,  fovancicns— - 

yead  ancients.  Page  340,  line  1 1,  for  leafl read  left.  Page 

341,  line  15,  for  inablc — read  en^e.  Page  355,  line  4,  for 
the  tc— read  to  the.  Page  378,  line  5,  for  Shernommites— read 

Shunamnrite's.     Do.  line  29,  for  Carter* read    Chapter. 

Page  3.85,  line  22,  for  morks— read  works.  Page  387,  line 
3$,  for Umnicient— read Omnifcient.— Page  395  line  ir. 
for  duely— —  read  duly.  Page  397,  line  4,  for  truely — read 
truly.  Do.  line  19,  for  difpair — read  tlefpair.  Page  398,  line  9,. 
for  whether-— —read  whatever. 


N.  B, 


of  tfa  above,  were    cwi^ions  in  tie 


